LIBRARY OF CONGRESS J 



ia/.. .b.:.t:\....L2. ly I 



J UNITED STATES OF AMERICA.! 



THE 



BIBLE CHRISTIAN: 



A VIEW OF 



lottrinal, (Bxprimental, ani |rattital leligton. 

BY THE REV. JOSEPHUS ANDERSON. 



KDITED BY THOS. O. SUilMERS. 
I 



• If ts know thebs thjin'^s, h/jftt are te it sv: do tecbm. 






PUBLISHED BY E. STEVENSON & J.E.EVAKS, 

FOR THE METHODIST EPISCOPAL CHURCH, SOUTH. 
185G. 



A 



K' 



Entered, according to Act of Congress, in the year 1855, by 
STEVENSON k OWEN, Agents, 
In the Office of the Clerk of the District Court for the Middle District of 
Tennessee. 



4 



STEREOTYPED AND PRINTED BY A. A. STITT, 
SOUTHERN METHODIST PUBLISHING HOUSE, NASHVILLE, TENN. 



DEDICATION 



TO THE 

Jfiinistns of \^t Sirginirt Conference 

AND PARTICULARLY TO 

LEROY M. LEE, D.D., 

THIS WORK 

IS AFFECTIONATELY INSCRIBED. 



(Contents. 



Page 

Preface, 7 

Introduction, 11 



Chapter 



Chapter 



fart IJje $ixst 

DOCTRINAL RELIGION. 

I. Importance of Doctrinal Religion, 29 

11. Doctrines Essential, 40 

III. The Christian Creed, 46 

IV. Plain Directions for the Pursuit of 

Doctrinal Religion, 53 

fart tit Sutixttj. 

EXPERIMENTAL RELIGION. 

I. Relation of Experimental to Doc- 
trinal Religion, 64 

II. Relation of Experimental to Prac- 
tical Religion, 68 

III. Importance of Experimental Reli- 

gion, 74 

IV. Relation to the Providence of God 85 
V. Relation to the Atonement of 

Christ, 92 

VI. Relation to the Work of the Spirit, 100 

VII. Conversion, 108 

1* (v) 



VI 



Chapter VIII. 


i< 


IX. 


(( 


X. 


a 


XI. 


a 


XII. 


n 


XIII. 


n 


XIV. 



CONTENTS . 

Pag« 

Witness of the Spirit, 126 

Religious Doubts, 140 

Temptations, 153 

Religious Progress, 168 

Holiness — Sanctification — Perfec- 
tion, 179 

Divine Guidance, 202 

Religious Enjoyment, 212 



fart i\)t ®6irlr. 

PRACTICAL RELIGION. 

Chapter I. Relation of Practical to Doctrinal 

Religion, 230 

** II. Relation to Experimental Religion 234 

** III. Importance of Practical Religion, 241 

" IV. Relation to the Providence of God, 250 

<* V. Relation to the Atonement of 

Christ, 256 

*' VI. Relation to the Work of the Spirit, 261 

" VII. Conditions of Practical Religion, 269 

** VIII. Personal Duties — Means of Grace, 277 

" IX. Personal Duties, continued, 293 

*' X. Christian Virtues, 303 

'' XL RelativeDuties— The Church,.... 314 

XII. RelativeDuties— The Family,.... 324 

»« XIII. Relative Duties— Society, 333 

*' XIV. Relative Duties— Citizenship, .... 338 
*^ XV. Relative Duties — Inferior Ani- 
mals, 343 

•' XVI. Conclusion, 347 



refau. 



In the midst of an interesting season of 
revival in his pastoral charge, some twelve 
months since, the author was taken away 
from the labors of the pastorate by disease ; 
and has not since been able to return to his 
duties, with the exception of a few occasional 
efforts. Earnestly desirous of doing good, 
and anxious, in some way, to glorify his 
Divine Master, it occurred to him that he 
might possibly do some good by his pen. 
Having been for years in the habit of writing 
almost daily, he at once began to employ his 
pen, more for the purpose of improving his 
own mind, and preparing himself for greater 
usefulness in the future, should God, in 
mercy, permit him again to enter the field of 

(Yii) 



Vlll PREFACE. 

ministerial effort, than with any other view. 
He was persuaded and urged, however, by a 
friend, on whose judgment he relied, to pre- 
pare a work for the press. After much 
thought, and prayer for direction, the plan of 
the following work was fixed upon, and the 
work commenced. It appeared to him that 
there was a desideratum in religious lite- 
rature, in that there is no work presenting 
religion as a whole, a unity ^ all the parts of 
which are intimately related to each other 
and promotive of each other, and all together 
constitute one undivided whole, no part of 
which, in its proper identity, can exist sepa- 
rately from the other parts. There is no such 
work ; nor is there any work presenting 
full and clear views of the parts of . true 
religion. There is no work on Doctrinal 
Religion, save those on systematic theology, 
which are only designed for ministers and 
students of divinity. There is scarcely any 
work, if any, on Experimental Religion, 
which gives a full and extended view of the 
subject in all its phases. There are many 



PREFACE. IX 

works on Practical Religion, but very few 
giving a clear and systematic view of its 
duties and bearings. 

Then, again, most of these works are 
denominational in their character, more or 
less ; and tend to develop a denominational 
rather than an evangelical Christianity. 

The present work is designed to meet this 
desideratum ; or, at least, to call attention to 
it. It is written professedly for the people ; 
and is, therefore, in plain language. It would 
be easy to write several volumes on the sub- 
jects embraced in this ; but the author aims 
to present thoughts, rather than words ; and 
awaken reflection, rather than delight with 
figure and flom-ish. He has purposely allowed 
the standard religious authors of all ages 
and churches to speak on the subjects em- 
braced in this work, that it may be seen that 
he presents Christianity, as such, and not 
denominationalism. To secure this object 
required no little labor. All has been cheer- 
fully done, and with many prayers and tears 
for the blessing of God upon his labors. 



X PREFACE. 

Such as it is, he offers it to God and to his 
Church, in the name of Jesus Christ, pray- 
ing that the blood of atonement may sprinkle, 
and the Spirit of grace attend it. Amen. 

Richmond, Va., January 1, 1855. 



Introbttdion. 



Reusion 1 Providence I an after-state ! 
Here is firm footing ; here 18 solid rock ! 
This can support us : all is sea besides — 
Sinks under us, bestows, and then devours. 
His hand the good man fastens on the skies, 
And bids earth roll, nor feels her idle whirl. 

Young. 



SECTION I. — IMPORTANCE OF SALVATION. 

The salvation of the soul ! The human mind, in 
its utmost reach, is utterly unable to comprehend 
the vastness of the importance of salvation. It is 
infinite in its importance. Men see but little of its 
importance ; and, therefore, make but little exertion 
to secure it for themselves. Had we any thing like 
a full view of its worth, we could never be satisfied 
with a state of indifference, either with respect to 
our own safety, or the salvation of others. The very 
imperfect idea of the importance of salvation to 
which our minds can attain, has produced the most 
self-sacrificing devotion, the most careful piety, and 

(xi) 



Xll INTRODUCTION. 

the most sublime examples of submission to suffer* 
ings, ever known among men. The rich, and learn- 
ed, and great, will give up wealth, and ease, and 
fame, and live in poverty, disgrace, and banishment, 
rather than part with salvation. The timid female, 
cradled in prosperity, and nursed in the lap of lux- 
ury, will give up the dearest of earthly connections, 
and the sweetest of temporal enjoyments, and sub- 
mit cheerfully to the most painful death that hellish 
malice can invent, sooner than part with her hope 
of salvation. The young man, who has lived in 
ease and pleasure, surrounded by a large circle of 
loving relatives and friends, will give up his plea- 
sures, bid adieu to parents and friends, leave his 
native land, and, among savages, toil day and night, 
through privations, wants, sickness, and persecu- 
tion ; and die there, away from home and friends — 
all to persuade and induce others to secure their 
salvation. 

Angels have a better idea of the value of salvation 
than we ; and hence, though not connected with our 
race by a common nature, or like circumstances, 
they deeply sympathize with us. They sang to- 
gether in their matin songs at the creation of man ; 
they rejoice with exceeding joy in the presence of 
God over the repentance of a single sinner, and no 
other event produces a like amount of joy in heaven : 
they cheerfully become ministering spirits, to min- 
ist-er for them who shall be heirs of salvation ; and 
they are the retained orchestra for the celebration 



INTRODUCTION. XIU 

of the great consummation, when all the redeemed 
shall together triumphantly enter heaven, to go out 
no more for ever, v^hen, as they listen to the swell- 
ing music of the " new song," they shall pour forth 
the sublime refrain : " Amen : Blessing, and glory, 
and wisdom, and thanksgiving, and honor, and 
power, and might, be unto our God for ever and ever. 
Amen." 

The fallen angels manifest their high appreciation 
of the importance of human salvation, by the mos'' 
general and complete combination, and the mos^^ 
vigorous, earnest, and unwearied exertions, to pre 
vent its accomplishment. God is not so much op 
posed in any of his plans, as in those for man's sal- 
vation. In opposition to these, 

" Devil with devil damn'd firm concord holds." 

God the Father gave up his only-begotten Son, calls 
into exercise the most astonishing patience, forbear- 
ance, long-suffering, and mercy, and orders the 
whole economy of his moral government and his 
providence — all to secure, if possible, the salvation 
of man ! God the Son left the glory, society, and 
happiness of heaven, became incarnate in this sin- 
stricken world, was born in a stable, cradled in a 
manger, learned the trade of a carpenter, wandered 
about without a place to lay his head, was reviled, 
persecuted, and slandered, was betrayed and scourged, 
wore a crown of thorns, and was finally crucified be- 
tween two thieves — all for the salvation of man! 
2 



XIV INTRODUCTION. 

God the Holy Ghost comes to the darkened intellect, 
the seared conscience, the hardened heart, of the 
vile sinner, convicts, presents truth, persuades, and 
strives with him : he enlightens, bears with the follies 
of Christians, and by all means seeks their sanctifi- 
cation — all for the salvation of man ! 

The whole universe is engaged in seeking and 
promoting the salvation of man, except hell, which 
is combined to prevent it. 

To obtain a clear and full idea of the value of 
salvation, we must ascertain the exact depth and 
amount of God's love to man, the value of the suffer- 
ings of Jesus, the measure of angelic sympathy, and 
the extent of exertion made with respect to it in 
heaven, earth, and hell. Go, find out the amount 
of the ever-increasing and infinite happiness of hea- 
ven, the extent of suffering in hell — ^measure the 
capabilities of the soul for happiness and misery, 
and then number the years of eternal duration. 
When you have done this, you will have some idea 
of the importance of salvation. Eternity alone will 
disclose the full worth of salvation to man. 

SECTION II. — GENERAL IDEAS RESPECTING THE WAY 
OF SALVATION. 

Such a view of the importance of salvation must 
inveat with intense interest the great question, 
" What must I do to be saved?'' That man in his 
natural condition is not in a state of salvation — 



INTRODUCTION. XV 

that something must be done in order to salvation, 
is the universal opinion of men, and the conviction 
of our consciousness. That man is fallen, depraved, 
and not prepared for the holy pursuits and pleasures 
of heaven, is not only taught in the Bible, demon- 
strated by reason and history, but felt, and every- 
where, in some form, recognized by man. There is 
no truth in morals capable of more abundant proof 
and clearer demonstration than this ; and few in 
any age have had the folly or the hardihood to deny 
it. About the way of salvation there is less agree- 
ment ; and yet sufficient to indicate the great system 
or plan of recovery. All men, everywhere, and in 
every age of the world, seem to fix upon the ideas of 
substitution and sacrifice, as in some way essentially 
contributing to their salvation. These ideas, in 
some modification, enter into almost every form of 
religion ever known, and form the ground of all 
hope of redemption. Without them, there appears 
to be no possible ground of hope for any man. If 
no one, or no thing, can be substituted and sacrificed 
in our stead, in what conceivable manner can we 
hope to escape the punishment due us for our sins ? 
There is not a man living who has not sinned ; 
and, far more, there is not one who can possibly be 
certain that he has not sinned ; and if we have 
sinned, how can we escape the penalty? If God 
fail to punish sin in one case, why not in another — 
in all ? If he do not punish one, he cannot punish 
any ; and so there must be an end of his moral gov 



XVI INTRODUCTION. 

eminent. If he do not punish sin, he does violence 
to his moral attributes and perfections, denies him- 
self, and ceases to be God. If he do not punish sin, 
he cannot enforce obedience to any lavr; and the 
universe is no longer safe, but must crumble to 
atoms, or rush into one vast chaotic ruin. God is 
then, without some expedient, compelled to punish 
sin. 



SECTION III. — ATONEMENT OF CHRIST: ITS NECESSITY, 
EXTENT, AND FULNESS. 

Repentance merely is no ground for pardon ; for 
it is only a confession of guilt, extorted by the fear 
of punishment, and gives no ground whatever for 
the satisfaction of the divine justice and holiness, 
the vindication of the divine glory, the honoring of 
the law, and exhibiting the exceeding enormity of sin. 
How then can man be saved? What ground for 
mercy is there? The universal judgment of hu- 
manity is, that substitution and sacrifice ajfford the 
only possible ground : the law admits the idea ; and 
Christianity develops, defines, and sanctifies it. 
Among enlightened men, no religion can bear the 
examination of true reason and science but the 
Christian ; and those who reject Christianity have 
never given any reasonable scheme of salvation in 
its place; so that, rejecting Christianity, they give 
up all hope of salvation, and when they die, accord- 
ing to their own acknowledgment, they " take a leap 



INTRODUCTION. XVll 

in the dark." It is eminently worthy of considera- 
tion, that infidelity has no system of religion, and 
the infidel is confessedly " without hope and without 
God in the world.'' We may then safely say that 
Christianity, as revealed and taught in the Sacred 
Scriptures, is the only ground of hope to enlightened 
humanity. In the further discussion of the ques- 
tion, "What shall I do to be saved?'' we must, 
therefore, turn to the Bible, and abide by its de- 
cisions. There we shall find God's plan of redemp- 
tion, his messages of mercy, and the terms of salva- 
tion, in his own language. What does the Bible 
teach ? We have here, as the great central truth of 
the Christian system, around which all other truths 
cluster, the doctrine of atonement — that the Son of 
God, being of sufficient dignity of person, as God, 
became man, by taking on him our nature ; and 
thus, equally related to both God and man, substi- 
tuted himself, and offered up himself on the cross, as 
a sacrifice, a sin-offering for us ; and so made a way 
of salvation for all men. Thus, the justice, truth, 
and holiness, of God were fully satisfied ; and, to- 
gether with his wisdom and mercy, were beautifully 
exhibited : the law was more honored than if the 
full penalty had been visited on man ; and the in- 
finite evil of sin was abundantly displayed. Thus, 
an expedient was provided by which God can exer- 
cise the fulness of his clemency toward the sinner, 
on proper conditions, in perfect harmony with his 
character and his law, and with entire safety to his 
2* 



XVlll INTRODUCTION. 

moral government. " God so loved the world that 
he gave his only-begotten Son, that vrhosoever be- 
lieveth in him should not perish, but have everlast- 
ing life/' " God spared not his own Son, but de- 
livered him up for us all.'' '' There is one Mediator 
between God and men, the man Christ Jesus, who 
gave himself a ransom for all." " He is the propitia- 
tion for our sins, and not for ours only, but for the 
sins of the whole world." ^' Behold the Lamb of God, 
which taketh away the sin of the world !" " When 
the fulness of time was come, God sent forth his 
Son, made of a woman, made under the law, to re- 
deem them that were under the law, that we might 
receive the adoption of sons." " God made him sin" 
— a sin-offering — *^ who knew no sin, that we might 
be made the righteousness of God in him." " There- 
fore, as by the offence of one, judgment came upon 
all men to condemnation ; so also by the righteous- 
ness of one, the free gift came upon all men, unto 
justification of life." " For God sent not his Son 
into the world to condemn the world, but that the 
world through him might be saved." These pas- 
sages, together with many others of like import, 
plainly teach that salvation is through the vicarious 
atonement made by Jesus Christ, a full and sufficient 
satisfaction to God for the sins of the whole world. 
It is evident to all that man must receive salvation, 
if at all, as a free gift at the hand of another ; for 
he can never procure it for himself ; and from the 
passages just quot^, it appears that Jesus Christ 



INTRODUCTION. XIX 

has made provision for the salvation of all men, ir- 
respective of circumstances, and offers mercy freely 
to every one. No man is left unprovided for in this 
atonement. It embraces all men everywhere. There 
is, and there can be, no exception. If an exception 
were possible, it would be in the case of some man 
who had no sin to be atoned for ; but as there are 
none such, every man may avail himself of its pro- 
visions and secure its benefits. The declarations 
and invitations of Christ, who made the atonement, 
and of God, who accepted it as such, and of the Spirit, 
who applies its provisions, all clearly show that 
every man may become savingly interested in it ; 
and we do violence to the truth, justice, and good- 
ness of God to believe otherwise. " Come now, let 
us reason together, saith the Lord: though your 
sins be as scarlet, they shall be as white as snow ; 
though they be red like crimson, they shall be as 
wool.'' " Come unto me, all ye that are weary and 
heavy laden, and I will give you rest." " As I live, 
saith the Lord, I have no pleasure in the death of a 
sinner, but rather that he turn and live.'' " Him 
that cometh unto me I will in no vrise cast out." 
'* Let the wicked forsake his way, and the unright- 
eous man his thoughts, and let him return unto the 
Lord, and he will have mercy upon him, and to our 
God, for he will abundantly pardon." It is not easy 
to mistake the meaning of these passages ; and we 
quote them to show the exceeding fulness and free- 
ness of the atonement, its unlimited extent, and, 



XX INTRODUCTION. 

through it, the undoubted sincerity of the offer of 
salvation without restriction to every man. "Who- 
soever will, let him come and take of the water 
of life freely/' Christianity thus offers a way 
of salvation, perfect, secure, legitimate, and free 
for all men. " Therefore he is able to save to 
the uttermost them that come unto God by him.'' 
Here then is hope, and hope for every man. If any 
man is lost, it is because he will not be saved ; for 
"Jesus Christ, by the grace of God, tasted death for 
every man." No man can ever lift his hand in hell, 
and charge his damnation upon God. 

SECTION IT. — GENERAL VIEW OF THE CONDITIONS OF 
SALVATION. 

If Jesus Christ made suflSicient atonement for 
men, how are the benefits of that atonement secured 
to the individual sinner ? In view of the atonement, 
"what must I do to be saved?" Salvation is not 
forced upon men, nor is given unconditionally ; for 
if so, it will not be appreciated by them, and must 
utterly fail of its end, the destruction of sin. In- 
deed, salvation unconditionally bestowed is not 
salvation at all; for the principal element of sal- 
vation is deliverance from sin, which cannot possibly 
be effected vdthout, in some way, the cooperation of 
man ; unless, indeed, the moral agency of man be 
denied. Salvation unconditional does not arrest the 
power or progress of sin — does not magnify the law — 



INTRODUCTION. XXI 

does not vindicate the divine glory ; but does vio- 
lence to every moral attribute of God ; destroys his 
moral government ; and must ruin the universe. It 
is clearly perceived, then, that man as a moral agent 
cannot be saved unconditionally, irresistibly, against 
his will ; but that something must be done on his 
part, expressive of his need, his desire, his appreci- 
ation of salvation, and his purpose to obtain it, 
which constitutes the condition of salvation. What 
is it ? "What must the sinner do to be saved ? We 
answer unhesitatingly, in general terms. Embrace 
the Christian religion. But what is implied in em- 
bracing Christianity ? An entire reliance upon the 
Christian system for salvation, to the exclusion of 
every other — the taking of the Christian religion as 
our religion, our way to heaven, our only ground of 
hope. Such, in general terms, are the conditions of 
salvation. But, to proceed farther: What is the 
nature of Christianity? What constitutes the re- 
ligion to be embraced? A general view of the 
nature of Christianity will divide it systematically 
into doctrinal, corresponding to the intellect of man, 
being things to be believed; experimental, corre- 
sponding to the sensibilities, being things to be expe- 
rienced ovfelt ; and practical religion, corresponding 
to the will and conscience, being things to be done. 
The terms of salvation, then, apply to the whole 
man, and imply an entire change in the moral na- 
ture. The understanding must receive the truths : 
the sensibilities must receive the impressions, and 



XXII INTRODUCTION. 

feelings, and principles ; and the Avill must obey 
the precepts of Christianity. **If ye know these 
things, happy are ye if ye do them.'' Thus, to be- 
come a Christian is to become a new creature, to be 
changed, to be born again ; and the change is a con- 
tinued progress towards completion for ever. It in- 
volves an endless study, or an endless giving up of 
error, and an endless reception of newly discovered 
truths ; and, associated with this, an endless correc- 
tion, improvement, and cultivation of impressions, 
feelings, and principles ; and, associated with both 
these, an endless correction and improvement of 
conduct, in obedience to the requirements of Chris- 
tianity. 

SECTION V. — REPENTANCE AND FAITH. 

Here, then, is a general} and somewhat definite, 
view of the condition of salvation ; and we design 
presenting it at large in this volume. But the sub- 
ject demands a more particular consideration. 
*' How shall I begin this work? How shall I enter 
upon this change ? What are the first principles of 
religion ? I desire to be a Christian, and wish to 
enter upon this great change : how shall I do it V 
This is just the point ; and we gladly proceed to 
answer. To become a Christian implies, in the very 
lowest sense, in its first incipiency, the determined 
purpose to abandon the former manner of life, and 
lead a difierent lifCj conformed to the requirements 



INTRODUCTION. XXlll 

of religion ; and, as far as time allows, the actual 
carrying out of this purpose. This involves the 
conviction of mind that our life has been sinful, and 
also a deep sorrow for the wickedness of our course, 
expressed in the humble confession of guilt to God, 
and the penitent supplication for mercy. If we 
have not such a conviction attended with such a 
contrition, it is impossible to form the resolution to 
change our conduct by ceasing to do evil and learn- 
ing to do well. This, in the Bible, is called " re- 
pentance." St. Paul calls it the "first principle'^ 
in the ''foundation" of Christian character. He 
also declares that his manner of preaching was the 
'* testifying repentance towards God" as the very first 
condition of mercy to man. Christ himself says: 
" Except ye repent, ye shall all likewise perish." 
" From that time Jesus began to preach, and to say, 
Repent, for the kingdom of heaven is at hand." 
"And he called the twelve, and began to send them 

forth And they went out and preached that 

men should repent." We have said that a deter- 
mined purpose of mind, implying a conviction of 
guilt and a sorrow for it, to lead a different life, 
conformed to the precepts of Christianity, is repent- 
ance. Some think that repentance is only a sorrow 
for sin; and hence are exceedingly anxious to be 
overwhelmed with mental anguish, and unsatisfied, 
because, forsooth, they cannot " feel enough." Such 
persons evidently mistake the nature of repentance. 
Repentance is not sorrow ; nor is sorrow repentance. 



XXIV INTRODUCTION. 

They are not convertible terms. Sorrovr for sin is 
only connected vrith repentance incidentally, as the 
result of the conviction of guilt. It enters only in 
part into the process of the mind in repentance. A 
man, by studying the law of God, and examining 
his own conduct, becomes convinced by the compar- 
ison that he is a sinner, and has lived all through 
life in sin : he studies the character of God, and dis- 
covers his justice, truth, goodness, love, wisdom, 
and the manifestation of these perfections in all his 
dealings with him, and the infinite compassion ex- 
hibited in his efforts to save him, and his surpassing 
forbearance and long-suffering towards him; and 
this discovery produces in him a sorrow, a deep re- 
gret for having sinned against such a God ; and this 
leads him to study the plan of salvation, where, 
finding there is mercy for the guilty, he determines 
to change his manner of life, and henceforth be a 
servant of God. Such is the process of the mind in 
repentance. If there be suf&cient conviction of 
guilt, and sufficient sorrow for sin, to induce you de- 
liberately to resolve, in the strength of grace, to sin 
no more, but to devote yourself for ever to the ser- 
vice of God, then your sorrow is sufficient. Sorrow 
for sin is only a small part of repentance. Accord- 
ing to the temperament or mental constitution will 
the sorrow be greater or less, and expressed in one 
way or another, or only felt, and ^nd no outward 
expression. One will cry aloud for mercy, another 
will weep bitterly, and a third will not be 



INTRODUCTION. XXT 

able to shed a single tear, and yet all truly re- 
pent. 

But what is next to be done ? Just nothing at 
all ; but simply to throw the whole soul in full re- 
liance on Jesus Christ and his atonement for salva- 
tion, trusting the safety of the soul to him, and ex- 
pecting salvation through him. This is faith. 
"Believe on the Lord Jesus Christ, and thou shalt 

be saved.^' "Whosoever believeth shall be 

saved." "If ye believe not that I am he, ye shall 
die in your sins." " Therefore we conclude that a 
man is justified by faith, and not by works." " For 
he that cometh to God must believe that he is, and 
that he is a rewarder of them that diligently seek 
him." "Being justified by faith, we have peace 
with God through our Lord Jesus Christ." " He 
that believeth on the Son hath everlasting life: he 
that believeth not the Son shall not see life, but the 
wrath of God abideth on him." " He that believeth 
not shall be damned." Here, then, the penitent is 
shut up to faith. The alternative is faith or damna- 
tion. How else can yoii be saved ? Will you trust 
in your works? There is no merit in works; for 
we can possibly do no more than is our duty ; and 
duty is not merit, but the payment of a debt. If 
we commence at any period of life, and thenceforth 
do our whole duty to the end, this will be no more 
than we are under the most solemn obligations to 
do, and therefore constitutes no ground for the par- 
don of the past sins. These still remain, and must 
3 



XXVI INTRODUCTION. 

ever remain, against us. Allowing it, therefore, to 
be possible, which we by no means do, that we may 
commence and do our whole duty without faith in 
Christ, we have still our past sins remaining against 
us, and without faith in Christ cannot get clear of 
them. If we are justified by works, one single sin 
will ruin us ; and there is no man living that hath 
not sinned. The good works of a man are not the 
condition or means of his salvation, but only the 
evidences of the sincerity of his repentance and 
faith. He trusts entirely in Christ for salvation ; 
and the love which he feels for Christ, and the hope 
he enjoys of heaven through him, induce him to do 
every thing in his power to please God. You may 
have difl&culties in seeking salvation ; but the only 
real difficulties are with yourself, and are found in 
your unwillingness to give up all sin, to resolve upon 
a life-devotion to religion, and to trust in Christ. 
There are no other difficulties than these. True, 
Satan will tempt you to believe that you are not 
predestinated to eternal life, that you are too great 
a sinner to be forgiven, that Jesus did not die for 
you, that you have committed the unpardonable sin, 
that you have sinned away the Holy Spirit, and that 
there is time enough for this work yet. But these 
are only temptations of your " adversary the devil, 
who goeth about as a roaring lion, seeking whom he 
may devour." Give place to him, no, not for a 
moment ; for " he is a liar from the beginning, and 
the father of lies." He tempted Christ in the wil- 



INTRODUCTION. XX\11 

derness by quoting Scripture to sustain his positions ; 
and thus will he tempt you. "Resist the devil, and 
he will flee from you.'' 

Go, reader, to God : confess to him your faults : 
give away yourself, soul, body, and all you have, 
for ever to God : solemnly vow to serve God while 
you live ; and pray and wrestle for salvation, 
humbly trusting in Jesus. Consider yourself as for 
ever devoted to God ; and look to Christ for mercy 
and salvation. Believe, and be saved. "As Moses 
lifted up the serpent in the wilderness, even so must 
the Son of man be lifted up, that whosoever be- 
lieveth on him should not perish, but have eternal 
life." "Lord, I believe: help thou my unbelief.'' 
Finally, gentle reader, this matter concerns you 
7101V : it is not a matter of to-moiToiv, " Learn that 
the present hour is man's alone." There is a fatal 
snare in the syren sound, to-morroiv. 

" To-morrow, and to-morrow, and to-morrow, 
Creeps in this petty pace from day to day. 
To the last syllable of recorded time ; 
And all our yesterdays have lighted fool3 
The way to dusty death." 

Think not, then, of to-morrow, 

" That fatal mistress of the young, the lazy, 
The coward, and the fool." 

Attend to this great work while it is called to-day : 
to-morroio may bring death, and the judgment, and 
hell. 



fart % lirst. 



DOCTRINAL RELiaiON. 



CHAPTER I. 
IMPORTANCE OP DOCTRINAL RELIGION. 

*< By ignorance is pride increased: 
Those most assume wlio know the least : 
Their own self-balance gives them weight, 
But every other finds them light." — Gay. 

It is sometimes said it is a matter of little im- 
portance what a man believes. To this we can- 
not assent ; and we beg leave to present our dis- 
sent in most unqualified terms. And we do this 
the more heartily because we fear that Christians 
generally do not feel suflSicient interest in the 
matter of belief — do not have sufficient care to 
search out what is presented to their faith in the 
sacred volume. It is a matter too much under- 
rated. There are very many who make no efibrt 
to learn the teachings of Christianity farther than 
to listen to the preached word — very many who 
content themselves with an occasional reading of 
3* (29) 



30 THE BIBLE CHRISTIAN. 

select portions of Scripture — very many who only 
read the word of truth, and do not study its teach- 
ings ; while there are but very few who use all 
diligence to become thoroughly acquainted with 
every doctrine and every fact and every bearing 
of religious truth. Now there is duty involved 
in all this. The man is culpably negligent who 
gives not diligent attention to doctrinal religion. 
It is vastly important in all its relations and bear- 
ings — not less so perhaps, as we shall see, than 
any other part of religion. 

The influence of the creed, or what is believed, 
is by all conceded to be very great. It is through 
the intellect that the sensibilities and will and 
conscience are reached and affected. The mind 
is the door to the heart and the will. The belief 
regulates the feelings and the conduct. A change 
of mind is followed by a change of feeling and 
practice. This is true in every department of life, 
and admits of a thousand illustrations. It has 
all the force of an axiom : it is self-evident. The 
farmer's agricultural creed regulates his feelings 
towards his employment and the manner of carry- 
ing it on. And so of every class of persons. 
There is no tiTith in philosophy or morals more 
evident than this. It is a part of the philosophy 
of the mind universally received. Men act upon 



DOCTRINAL KELIGION. 81 

it in all matters, and illustrate it in all their acts. 
It is of universal application. To change the 
feelings, to produce any given emotion, to modify 
the feelings, to increase the feelings, we must 
operate through the miud. To change the pur- 
pose, to produce any given determination, to mod- 
ify the purpose, we must operate through the mind. 
So also with respect to the conscience. The con- 
science of the Jew will condemn him if he labor 
on Saturday; while the conscience of the Chris- 
tian permits him to labor on Saturday, but con- 
demns him if he labor on Sunday. The con- 
science of the Christian will condemn him if he 
take more than one wife; while the Mussulman 
feels free to have several. The conscience of the 
Protestant will condemn him if he worship the 
Virgin Mary or pray to the saints ; while the con- 
science of the Romanist condemns him if he omit 
either. The conscience of the Unitarian will 
condemn him if he worship Christ as God ; while 
the Trinitarian incurs the disapprobation of his 
conscience if he neglect the worship of Christ. 
Why is this difference ? It is the influence of the 
creed on the conscience. How vastly important, 
then, that the conscience be influenced by a cor- 
rect belief! An error here produces the most 
widespread mischief. An error in the mind 



82 THE BIBLE CHRISTIAN. 

must have its influence on the heart, and, to the 
extent of the importance attached to it in the 
mind, must for evil modify the feelings; and also 
affect the will and the conscience for evil. Any 
error or defect in doctrinal religion must there- 
fore produce an error or defect in the whole ex- 
tent of religion. How forcibly does the history 
of ancient times, and, indeed, of our own times, 
illustrate this position ! It is astonishing to trace 
the exact correspondence between the ancient 
idolatrous creeds and systems of philosophy and 
the habits and character of the people. The one 
was a counterpart of the other. So is it at the 
present day among all nations : the creed repre- 
sents the character of the people. 

The fullness and clearness of the revelation of 
God's will is only to be accounted for from the 
fact of the influence of the belief on the heart, 
and will, and conscience. The third chapter of 
the Gospel by St. John is sufficient for the salva- 
tion of all, if the creed is not designed to have 
influence on the heart and life. Why have we 
so large a volume, every sentence and word of 
which is pregnant with meaning? Why have we 
^^line upon line, precept upon precept, here a lit- 
tle and there a little ?'' Why does Christ com- 
mand us to '' search the Scriptures?'' Why does 



DOCTRINAL RELIGION. 33 

yt. Paul warn us to " give tlie more earnest heed 
to the things we have heard, lest at any time we 
should let them slip?'' It is because the belief 
influences the heart and lifd. It is because ex- 
perimental and practical religion depend on doc- 
trinal religion. It is because if there be errors in 
our doctrinal religion, there will be errors in our 
experimental and practical religion. Therefore it 
is that the Bible furnishes a full and enlarged 
creed — a creed containing every thing necessary 
for life and godliness. ^^All scripture is given by 
inspiration of God, and is profitable for doctrine, 
for reproof, for correction, for instruction in right- 
eousness : that the man of God may be perfect, 
thoroughly furnished unto all good works.'' 

The gospel ministiy, in its object and duty, is 
based on the influence of the belief. What are minis- 
ters of Jesus to do ? ^^ Preach the word," and ^^ feed 
the flock of Christ." '' Study to show thyself ap- 
proved unto God, a workman that needeth not to 
be ashamed, rightly dividing the word of God." " I 
shunned not to declare the whole counsel of truth." 
" Take heed to thyself and to the doctrine." Now 
why a ministry ? And why all this attention to 
the faithful instruction of the people in Christian 
truth ? Because that truth is designed to have an 
influence, through their minds, on their hearts 



34 THE BIBLE CHRISTIAN. 

and consciences. The salvation of the soul de- 
pends upon the reception of the truth. 

The connection of the belief with the experi- 
ence is very intimate ; and this connection shows 
the relation of doctrinal to experimental religion. 
We have already said that the sensibilities are 
operated on through the intellect. The most sub- 
lime truths, if not understood, do not affect the 
heart ; and if understood, but not believed, do not 
affect the heart otherwise than with dislike or 
disgust. According to the nature and importance 
of a truth will be its influence. If a man discov- 
ers and believes any thing advantageous to him, 
he will experience joy; if anything promising 
good, hope ; if anything threatening evil, fear and 
dread; if any thing affording relief in trouble, 
comfort ; and the feelings will be graduated by 
the importance of the truths believed. A paint- 
ing not understood produces but little if any 
effect on the feelings, but if fully comprehended 
will produce admiration and delight, or terror and 
dread, pity and sympathy, or hatred and contempt, 
according to its design and manner of execution. 
This is also true in religious matters. ^^The 
connection between cause and effect,' ' says Dr, 
Plumer, ^^in the moral world is as close as in the 
physical. Error will give trouble to the traveller 



DOCTRINAL RELIGION. 35 

to a distant city. May it not be fatal to the trav- 
eller to eternity ? Though mere intellectual belief 
is not saving faith, yet, by the laws of the human 
mind, the former is a necessary foundation for the 
latter.'^ There can be no religious experience 
where there is no religious belief; and the expe- 
rience must necessarily be governed by the belief. 
If a man believe not in the existence of God, he can- 
not fear God ; if he believe not in the mercy and 
goodness and holiness of God, he cannot love him ; 
if he believe not in the doctrine of atonement, he 
cannot trust in Jesus ; if he believe not in a future 
state of rewards and punishments, he cannot feel the 
hope of heaven or the dread of hell. Nothing can be 
plainer than this. There is great reason, there- 
fore, for the warning, '^ Take heed what ye hear.^^ 
St. John was fully alive to the importance of this 
subject when he gave the cautionary advice, ^' Be- 
loved, believe not every spirit, but try the spirits 
whether they be of God.^^ If our experience de- 
pends upon our belief, it is important that our belief 
be correct and embrace no errors. If our experience 
depends upon our belief, it is important that our 
belief embrace all that God has revealed, and 
therefore that we study the Scriptures to ascer- 
tain the whole truth, in order that our experience 
maybe full and complete, ^^ perfect and entire. 



o6 THE BIBLE CHRISTIAN. 

wanting nothing/' ^' Man shall not live by bread 
alone, bnt by everi/ word that proceedeth out of 
the mouth of Grod/' ^^ Sanctify them through 
thy tinith : thy word is truth/' ^^As new-born 
babes, desire the sincere milk of the word, that ye 
may grow thereby. ^^ '' The statutes of the Lord 
are right, rejoicing the heart. More to be de- 
sired are they than gold j yea, than much fine gold : 
sweeter also than honey and the honeycomb." 
These passages clearly show the influence of the 
word of God on the experience of those who be- 
lieve it. It can have no influence on those who 
do not believe it. The word of G od is the food and 
nourishment of the soul, by which it grows — the 
means of its happiness, affording inexpressible de- 
light — and the instrument of its sanctification. 
But it can be neither where it is not believed. 
To secure its proper influence on the heart, it 
must be fully and heartily believed in all its teach- 
ings. Every truth revealed is important to the 
proper development of religious experience, and 
should be embraced in our belief. Every truth 
that is revealed in the Bible and not embraced in 
our belief is just so much a deficiency in our ex- 
perience, for it requires a full and complete creed 
to produce a full and complete experience. 

The relation of doctrinal to practical religion 



DOCTRINAL RELIGION. 87 

is equally worthy of consideration. Dr. Plumer 
says, *^ ^ As a man thinketli in his heart so is he/ 
is a maxim not only of revelation, but of all ju- 
dicious men. Take away the fear of punishment, 
and present the occasion to him who believes that 
swindling or stealing are justifiable, and no man 
of sense is surprised that the belief rules the life. 
It is said that the great mass of convicts in our 
prisons believe themselves to have been justified 
in the perpetration of their crimes. So long as 
they thus believe, every orderly citizen knows 
that they are dangerous to society. A man is 
known to believe that doctrine of devils that the 
end j.ustifies the means. Does any wise man 
confide in him ? Will he not lie whenever it is 
convenient to do so ? As it is his creed, so you 
shall find it his trade to deal in falsehood. No 
merchant will employ a young man who is known 
to believe that he may without guilt procure his 
pleasures at the cost of his master, and without 
his consent. A man's creed embodies his moral 
principles. To publish his creed is to make 
known his principles. If he who believes vi- 
ciously acts correctly, it is owing to causes foreign 
to his real character : it is to dispute his prin- 
ciples, and there is no proper ground of praise. 
No respectable code of morals admits of cases of 
4 



38 THE BIBLE CHRISTIAN. 

fortuitous or unintended virtue. A man heard 
that the legislature of his State had abolished 
capital punishment. He committed murder, and 
under the gallows said that he would not have 
shed innocent blood if at the time he had be- 
lieved that the penalty was death. His erroneous 
belief on this one point made him a murderer. 
May it not be as mischievous to disbelieve God 
when he says, ^The soul that sinneth it shall 
die ?^ Forsaking truth and embracing error, an- 
gels shrunk into devils. Forsaking error and 
grasping truth, sinners rise to the dignity of 
saints and to the companionship of angels.'' 
Does the creed of the Friend with respect to the 
sacraments and the ministry have nothing to do 
with his refusal of the sacraments and non-recog- 
nition of the ministry as a distinct order in the 
Church ? The Universalist believes in the final 
salvation of all men, and hence neglects prayer, 
the means of grace, and the duties of religion. 
Saul of Tarsus, while unconverted, believed that 
Christianity ought to be put down by all means, 
and therefore he ^^ persecuted the Church of God.'' 
Roman Catholics believe that heretics should be 
destroyed by the sword and fire, and always when 
in power they have acted accordingly. 

Gentle reader, would you have a full experience 



DOCTRINAL RELIGION. 39 

and a correct practice ? Let your creed be full 
and free from error, and allow it, unchecked, its 
full influence on your heart and life. Receive 
the truth, and the truth shall make you free. 

But the Christian is not only to do no evil, but 
to do good, to be useful in his day and genera- 
tion, to be always abounding in the work of the 
Lord. He will esteem it a great privilege to be 
able to do any thing for Him who suffered and 
died for his salvation. His greatest desire will 
be to do much in the cause of Jesus, and his 
deepest regret that he is able to do so little. His 
religious knowledge will generally define the cir- 
cle of his influence and the measure of his use- 
fulness. He who is but little acquainted with 
religious truth is qualified for but limited useful- 
ness. He can do but little for religion who 
knows but little of religion. For extensive use- 
fulness we must have extensive knowledge of 
religious truth. The soldier can do but little in 
close combat without a sword, and the truth is 
the sword of the Christian. It requires much 
and familiar acquaintance with doctrinal religion 
in order to meet the skeptic, to instruct the ig- 
norant, to comfort and encourage the weak, to 
defend the doctrines of Christianity, and save 
many souls. 



40 THE BIBLE CHRISTIAN. 



CHAPTER II. 

DOCTRINES ESSENTIAL. 

How mucli of trutli is essentially necessary to 
be received in order to tlie salvation of the soul ? 
This is a very important pointy and merits atten- 
tion. Great vital and practical questions are to 
be decided by the answer. Our own personal 
salvation, the safety of others, and the fellowship 
of large classes as Christians, are all in the scale, 
and are settled to a great extent by the solution 
of this difficulty. Great caution must be exer- 
cised in determining this matter. We must guard 
equally against extending the creed essential to 
minor points, about which there may be entire 
ignorance or difference of opinion without neces- 
sarily a forfeiture of saving interest in Christ; 
and against omitting any doctrine, respecting 
which to be ignorant or to mistake would be 
fatal. These are great landmarks by which we 
axe to be directed, and we must not lose sight of 
them for a moment, for we tread on perilous 
ground. It is true the Bible is given us, and it 



DOCTRINAL RELIGION. 41 

is essential that we believe wliat it teaches. But 
then it is equally true that many persons cannot 
read the Bible ; that many who do read cannot 
understand the whole of it; and that many have 
but few advantages of studying its teachings. If 
these be required to believe every thing taught in 
the Bible or perish, then it is plainly certain that 
they must all perish. Again : such is the con- 
stitution of the human mind, such are the habits 
of thought, and such are the circumstances affect- 
ing men, that very few investigate truth in the 
same way, occupy the same stand-point, give the 
same weight to the same evidence, and conse- 
quently can arrive at the same conclusions. 
While the human mind is constituted in all cases 
on the same principles, there is yet as great 
difference and diversity in minds as in faces. 
Every man has habits of his own, and, in some 
respects, peculiar to himself; and so has he habits 
of mental action peculiarly his own. No two 
men, perhaps, ever have been, or ever will be, 
placed in circumstances in all respects precisely 
similar. Thus it is plainly impossible in matters 
of mental investigation, where doubt is admissi- 
ble, for all men to think or believe alike. All 
will understand alike in heaven, because there 
doubt and question will not be admissible, for ^^ we 
4* 



42 THE BIBLE CHRISTIAN. 

shall know even as we are known/' But here 
we ^^ see through a glass darkly/' and at best know 
but ^'in part/' It is not surprising, then, that 
in the interpretation of portions of the Bible 
there should be different opinions conscientiously 
held among Christians. It is what we should 
expect. If every part of the Scripture were per- 
fectly clear, we should not have the important 
and necessary task of studying and searching it, 
nor should we feel, as now, our dependence on God 
for the illumination and assistance of his Spirit. 
God has consulted our own good in presenting 
the truth just as it is in the Bible. In heaven 
a sunbeam will point out every truth. Here we 
must patiently study, and pray that the Spirit will 
" take of the things of God, and show them unto 
us/' and '^ guide us into all truth." We may 
not then exclude every person from heaven who 
does not believe just as far as we do, and cannot 
properly pronounce our ^^ Shibboleth." We may 
not divorce from our warm Christian love every 
one who dissents from some article of our creed. 
We must not turn away our sympathies, and coun- 
sels, and good deeds, and prayers, and cooperation 
from all who do not belong to our theological 
school. While our hearts lie upon the altar of 
Christ; they must beat in holy love towards every 



DOCTRINAL RELIGION. 43 

other heart that lies alongside ours on that altar, 
whether its possessor subscribe to the tenets of our 
sect or not. Denominational lines should never 
define the limits of brotherly love. 

But, on the other hand, there is danger of ad- 
mitting too great a latitudinarianism — of opening 
too wide the door — of destroying the great dis- 
tinguishing doctrines of Christianity — of losing 
all that is distinctive in our glorious system of 
salvation. While we may safely differ on minor 
points, there are points on which to differ is fatal. 
There are doctrines about which, in their essen- 
tial features, we are damned if we err. They 
hold humanity suspended above damnation, and 
they alone can lift the soul to heaven. They are 
the great rallying points around which cluster the 
hopes of our race. Give up these, and we give 
up all hope, and are lost. Give up these, and we 
give up all that is distinctive and saving in our 
religious system. Give up these, and we pull 
down the pillars on which the glorious fabric of 
Christianity rests. Give up these, and we take 
away the foundation and remove the corner-stone 
of our temple. Give up these, and we cut loose 
the human soul from its moorings, to drift for 
ever without sail, helm or anchor, amid storms 
and tempests, exposed to the winds and lightnings 



44 THE BIBLE CHRISTIAN. 

of heaven, a miserable wreck and ruin. Wliat 
then are these great essential doctrines? The 
atonement of Christ; justification by faith in 
Christ; a future state of rewards and punish- 
ments ; sanctification by the Holy Spirit : these 
are the great distinctive doctrines of Christianity. 
These all appear to be foundation principles, fun- 
damental ideas, in religion. God hath joined them 
together in a perpetual union, hath solemnized 
the rites of an indissoluble wedlock, and we sepa- 
rate them at our peril. Take away any one of 
these, and we virtually render the whole null and 
void. The late Dr. Olin, who was admired not 
more for his towering genius than for his lovely 
and catholic spirit, once said, at an anniversary 
meeting of the American Bible Society, ^^ There 
are a few gospel truths which, wherever they are 
faithfully inculcated, result in the production of 
evangelical piety, and without which, whatever 
else is taught, souls are not converted and sanc- 
tified. Justification by faith ; redemption by the 
blood of Jesus ; sanctification by the Holy Spirit : 
these are the doctrines that save, that God owns 
and honors. They are the heroic remedies of 
the gospel pharmacopoeia, sufficient, and alone 
sufficient, for the soul's maladies. And, thank 
God, they are the doctrines by eminence of all 



DOCTRINAL RELIGION. 45 

our evangelical cliurclies. Go where you will in 
town or country, in log meeting-houses or Gothic 
cathedrals, be the sermons or prayers read or ex- 
temporized, if the preacher be pious and faithful, 
no matter what his sect, his learning, or the grasp 
of his intellect, you shall listen to the same doc- 
trines — a little diversified it may be in theological 
technology, a little alloyed it may be by peculiar- 
ities of system, but always, if there be no blinding 
influence present, nothing to be lost or won by 
proselytism, substantially the same doctrines, 
' repentance toward God, and faith toward our 
Lord Jesus Christ/ Sir, I have wandered much 
in the length and breadth of this land, and heard 
men of all names, and all varieties of education 
and intellect, and this is my testimony : substan- 
tially and in the main they are one in faith. The 
few months which I was permitted to spend in 
the ministry in early life, were much devoted to 
an immense congregation of slaves. I mingled 
freely in their religious meetings and exercises, 
and even they were one with the Church catholic 
in all the truths of the cross. Sad work they 
made of tropes and figures ; reckless they were 
of the graces and artistic unities of discourse; 
but in all the matters of sore repentance of sin, 
and humble confession and childlike faith in 



46 THE BIBLE CHRISTIAN. ^ 

Jesus^ blood, I never knew their betters. Sir, 1 
have indicated a basis of union. These funda- 
mental truths, without which all others are nothing 
worth, and with which no others can be essen- 
tially pernicious — these may be a creed for our 
charity — at least, they may be adopted as articles 
of peace.'^ 



^ ♦ ♦ »• » 



CHAPTER III. 

THE CHRISTIAN CREED. 

" Ejiowledge leads to obedience ; obedience produces 
pleasure ; pleasure tranquillizes the mind ; and tran- 
quillity is an inward heaven: but ignorance leads to 
sin; sin produces suffering; suffering inflames the 
passions ; and inflamed passions are an inward hell." — 
Edmondson. 

Every one must feel desirous of possessing 
the whole truth, and thus have the advantage of 
a complete creed. A partial, imperfect, and in- 
complete creed must occasion difficulties if not 
dangers, must present obstacles if not positively 
retard the progress of the Christian in his way 
to heaven. Other things being equal, the more 
complete the creed the more complete will be 
the Christian, and the greater will be his facili- 



DOCTRINAL RELIGION. 47 

ties for improvement and usefulness. Dr. Gum- 
ming says, ^^ Wherever there is doctrinal error in 
the head, there will be generally practical corrup- 
tion in the life. To be sound in doctrine is not 
second, but rather superior, to being correct in 
conduct and practice. The man who has a creed 
without truth, will generally be found to have a 
life without consistency and holiness.'' ^^Now 
this notion,'' says Archdeacon Hare, ^^that slight 
errors and defects and faults are immaterial, 
and that we need not go to the trouble of correct- 
ing them, is one main cause why there are so 
many huge errors and defects and faults in every 
region of human life, practical and speculative, 
moral and political." With this agrees the Bible. 
The Scriptures connect the completeness of the 
creed with the perfection of Christian character, 
and the progress in religion with the progress of 
the mind in religious knowledge. '' But grow 
in grace, and in the knowledge of our Lord Jesus 
Christ." "As new-born babes, desire the sincere 
milk of the word, that ye may grow thereby." 
That was a pathetic complaint, and very signi- 
ficant : " My people is destroyed for lack of 
knowledge." David beautifully expresses the 
importance and value of a perfect knowledge of 
religious truth, of a full creed : " Thy word have 



48 THE BIBLE CHRISTIAN. 

I hid in my heart, that I might not sin against 
thee/' ^^Grive me understanding and I shall 
keep thy law, yea, I shall observe it with my 
whole heart/' St. John taught this truth in 
very strong language : '^I have written unto you, 
young men, because ye are strong, and the word 
of God abideth in you.'' We have written thus 
much on this point, if possible, to impress on the 
minds of Christians the importance of a full and 
complete creed, or an extensive and thorough 
acquaintance with religious truth. It is we fear 
but too little thought of, and knowledge, as an im- 
portant means of grace and religious improvement 
and usefulness, is unknown among Christians 
generally. '' God is light, and in him is.no dark- 
ness at all." Religion is light acting upon the 
natural darkness of man's moral nature. '' There- 
fore get wisdom, and with all thy getting get 
understanding." "Search after knowledge as 
for hid treasure." Alas I how few Christians 
are there who think of all this. for an en- 
lightened Christian piety pervading all classes of 
professing Christians ! 

But what is the proper Christian creed ? We 
do not offer any system of religious truth framed 
by man as the proper and full Christian creed, 
for there is no such system that in all respects 



DOCTRINAL RELIGION. 49 

answers the purpose. The water that falls from 
heaven may be pure, but when it passes through 
the earth it partakes of the qualities of the earth 
through which, it passes. So every system of 
doctrines framed by tnan is to some extent erro- 
neous, and necessarily imperfect and defective. 
We refer the Christian to the Bible, the whole 
Bible, as containing all things necessary for life 
and godliness, and forming in itself a complete 
Christian creed. In some good sense the Chris- 
tian must be a man of one book. " The Bible, I 
say, the Bible only^ is the religion of Protestants,'' 
was the immortal saying of Chillingworth. It 
is clearly evident that Jesus Christ designed the 
study of the Bible to be one of the chief duties 
of religion. '' Search the Scriptures,'' was a 
command unrestricted in its application. It is 
not intended that ministers alone should study 
the Scriptures, but that every one should study 
them for himself, and be "fully persuaded in 
his own. mind." The word of God is the sword 
of the Spirit, which every Christian must take 
and use as he hopes to overcome his spiritual 
foes. But if he understand it not, how can he 
handle it readily and easily, and against the 
weakest points, and at the proper time ? Some 
will excuse themselves because they are ignorant 
6 



50 THE BIBLE CHRISTIAN. 

and unlearned. But this constitutes no excuse 
whatever and forms no apology for neglect of a 
plain duty and a glorious privilege. The Scrip- 
tures in the general are not hard to be under- 
stood, but written in plain language, sufficiently 
simple for the understanding of all. A child 
can understand them. Many have professed re- 
ligion at an advanced age, and have learned to 
read amid every discouragement, that they might 
study the Scriptures for themselves. If no 
other inducement can prevail on men to learn, to 
study, the fact that to study the Scriptures is one 
of the great duties of Christianity, and one of 
the greatest privileges that Grod gives, should be 
abundantly sufficient to lead them at once to 
begin, though it be at the lowest step and with 
great difficulty, and learn to read, though very 
slowly and imperfectly. It is deeply affecting, 
and not without a lesson and a rebuke to those 
more privileged and favored, to see, as we often 
do, the poor slave, after a day of hard labor^ 
sitting by the firelight and slowly spelling ou^ 
the words of his old and well-worn Bible, o^ 
sitting in the sweet sunshine of the SabbatI 
morning engaged in the same difficult but t 
him delightful employ. In the present age ol 
learning, and general diffusion of knowledge, ant 



DOCTRINAL RELIGION. 51 

Cheapness of books^ no man wlio is not an idiot is 
excusable for not learning to read tbe Bible^ and 
studying its sacred truths. It is a bigb and 
solemn duty. The great Head of the Church has 
enjoined upon all his members that they " search 
the Scriptures.^' It is, as we have already in- 
timated, no excuse that the Bible is above the 
comprehension of many, and requires more study 
and learning than they are able to devote to its 
pages. That there are mysteries in the Bible, 
and things hard to be understood, is true ; but 
that the whole or the greater part is difficult to 
be understood, is not true. '^The unlearned 
reader,^' says Dr. Pond, " after hearing so much 
in these days about exegesis and criticism, may 
feel that the Bible is a sealed book to him. The 
Bible is for the most part a plain book : it was 
intended for common use, and it is to be inter- 
preted on the same principles as other books 
intended for common use. You can understand 
your neighbor when he comes to you on an 
errand : you can understand your correspondent 
when he writes to you on business : you can 
understand your minister when he preaches to 
you a plain discourse ) and, if properly disposed 
to receive the truth, you can just as well under- 
stand the plain preaching of Christ, and the 



52 THE BIBLE CHRISTIAN. 

plain writings of Hs apostles and evangelists/' 
Study the Bible. God has said, ^^ Blessed is 
he that readeth.^' It is a precious treasure^ and 
contains in all its pages brilliant gems, more 
valuable than diamonds. Search for these : find 
them out. Every Bible truth you discover will 
be a beautiful star shining upon you with its 
silvery light in the midst of your darkness. How 
brilliant and beautiful you may make your sky 
by searching out the truths of religion and 
clustering them as splendid stars around the star 
of Bethlehem, and filling your sky with those 
sparkling gems ! Blessed Bible ! Clasp it and bind 
it to your heart for ever ! It contains words of 
your Heavenly Father addressed to his children. 
How can you be satisfied to lose a single word, or 
a single idea ? '' Thy word is a lamp to my feet, 
and a light to my path.'' 



DOCTRINAL RELIGION. 53 



CHAPTER IV. 

PLAIN DIRECTIONS FOR THE PURSUIT OF DOC- 
TRINAL RELIGION. 

The reader has been instructed to take tlie 
Bible as bis creed, and to study the teachings of 
the Bible so as to ascertain all that the Bible 
contains. There is nothing in the Bible that is 
useless or unimportant. It is all true : it is all 
profitable : it all contributes to make the man of 
Grod perfect, thoroughly furnished unto all good 
works. No part of the Bible should be neglected. 
But in the interpretation of the Scripture the 
plain Christian is often troubled and confused by 
the great differences that prevail among divines. 
One class proves one system by the Scriptures ; 
another class proves another and different sys- 
tern ; another class proves a system diverse from 
either of these ; and a fourth class proves a system 
altogether opposed to the systems of all others. 
In these systems each is claimed to be the true 
and scriptural one. The unlearned and plain 
Christian is confounded and perplexed. All 
cannot be right ; and yet each claims on the au- 
5* 



54 THE BIBLE CHRISTIAN. 

thority of the word of God to be right. If these 
differ, what is he to do ? How is he to judge ? 
He feels the importance of some plain and well- 
established rules which he can use for his own 
benefit in the study of Scrip ture, and by which 
he may be prepared to interpret and understand 
properly the sense of the word. He has no use 
for books on Sacred Hermeneutics and Biblical 
Criticism and Scripture Exegesis, for the simple 
reason that he is unlearned, and therefore can 
sooner understand the Bible itself than the books 
written to assist him in understanding it. The 
plain and simple reader desires plain and simple 
directions. To encourage private Christians in 
the study of religious truth, we give a few hints 
toward assisting in the understanding of the 
Sacred Scriptures. 

And, above all things, carry to the study of the 
Bible no preconceived opinions and prejudices. 
Do not seek to bend the Bible to your system or 
views. While studying the word of Grod, be as 
docile and teachable as a child, and thus sit at 
the feet of Jesus and learn of him. The want 
of attention to this rule has filled the world with 
heresies. Men embrace errors elsewhere, or con- 
ceive them, and then go to the Bible to see if 
they cannot make it countenance and teach them. 



DOCTRINAL RELIGION. 55 

In this they rarely fail. An ingenious mind can 
easily bend and torture a writing to mean almost 
any thing. The Bible has been sadly abused in 
this way. Had . men gone to the Bible with no 
preconceived opinions or prejudices, and only to 
learn what it teaches, there would have been but 
few and small differences in religious systems. 
^^ Now what we wish is, that men would go to the 
Bible divested of all selfish and interested mo- 
tives, having no end in view but simply to un- 
derstand it.^' 

While studying the Bible, pray to God for di- 
vine instruction and illumination. " If any man 
lack wisdom, let him ask of Grod, who giveth to all 
men liberally and upbraideth not.^^ ^' Howbeit, 
when he, the Spirit of truth, shall come, he shall 
guide you into all truth.'^ The sainted Childs, 
one of the holiest men of the nineteenth century, 
for many years spent an hour, and often more, 
every morning, in studying the Bible on Ms 
knees. On the blank leaf of a Bible belonging 
to a pious minister who died some years since, 
was written, ^^ Read through eleven times on my 
knees J ^ God is his own interpreter : apply to 
him for aid. He will pour light upon the sacred 
page. 

In studying the Bible, you must not forget 



56 THE BIBLE CHRISTIAN. 

tliat it often explains itself. ^^ There is/' says 
Dr. Lee, in an admirable paper on Pulpit Her- 
meneuticS; ^^a remarkable unity in the sacred 
writings. Numerous as are tbeir authors, they 
are the product of one spirit. Many passages 
resemble each other in language, structure and 
object. Parallels are found sometimes in the 
same writer; then in different writers remote 
from each other. These may be compared with 
one another/' There are many places where one 
part professedly explains another ; and many pas- 
sages suggest the ground of the explanation of 
others. These passages must be carefully ex- 
amined and compared with each other. 

It will be well in studying the sacred writings 
to search out their great principles, their most 
prominent doctrines, about which there can be 
little mistake or doubt, and form these into a 
system, thus constituting its great outlines first, 
and afterwards filling up these and completing 
the picture. This will enable you the better to 
detect any error in your subsequent studies, as 
the Bible is harmonious, and no part contradict- 
ing another. It is perfectly consistent in all its 
teacAiings ; and if any two doctrines drawn from 
it, really contradict each other, it is abundant 
evidence that one or the other is not scriptural. 



DOCTRINAL RELIGION. 57 

^^The whole record^ or tlie record as a whole, 
must be consistently interpreted. The whole 
subject must be grasped. The truth may not be 
exhibited by fragments. It is exceedingly un- 
wise and unsafe to insist upon the deduction of a 
theological truth of universal authority, affecting 
the whole subject of man^s duty and account- 
ability, because a particular text, separately con- 
strued, seems to favor or warrant such a deduc- 
tion. There is no plainer and easier exegetical 
theorem, than that a special or particular infer- 
ence must give way before a more general and 
enlarged deduction, when the two are in real 
conflict/^ ^^In Scripture inquiries,'^ says Dr. 
Dickinson, '' we may certainly believe that to be 
a doctrine of God's word, which is contradicted 
by no other declaration, and accords with the 
whole tenor of its teachings.'^ 

It is important that you bear in mind, in this 
connection, that no doctrine of consequence is to 
be deduced from or based on a seemingly ob- 
scure and difficult passage merely. All the im- 
portant truths of revelation are enunciated in 
plain language, and generally often repeated in 
different places. '^ It is,'' says Harbaugh, " pre- 
carious to build a positive doctrine on prophecy 
when there is no literal scripture to be its foun- 



58 THE BIBLE CHRISTIAN. 

dation and support.'^ It is worthy of observation, 
that all the prominent doctrines of religion, about 
which there has been so much controversy, may 
be safely based on plain and easy passages of 
Scripture, sufficiently numerous and obvious in 
their meaning, without calling in the aid of diffi- 
cult and controverted passages. It is doubtful 
if the calling in of such passages to support a 
doctrine is not a disadvantage, by provoking sus- 
picion and doubt, and a spirit of controversy. 

The Bible is to be interpreted according to the 
common principles of interpretation applied to 
the ordinary language of men. '' The Bible is a 
revelation of the will of God, conveyed to us in 
the language of men : its sense, therefore, is to be 
determined by the same rules that we employ in 
ascertaining the meaning of men. If the Bible 
is not to be interpreted by the common principles 
of language, it cannot be interpreted at all, except 
by inspired men;'' and as the days of inspiration 
are past, it is no revelation at all unless so in- 
terpreted. 

'^ Of any particular passage,'' says Mr. Home, 
in his admirable Introduction, " the most simple 
sense — or that which most readily suggests itself 
to an attentive and intelligent reader, possess- 
ing competent knowledge — ^is in all probability 



DOCTRINAL RELIGION. 59 

the genuine sense or meaning/' Dr. Pond^ in 
an excellent article in the Theological and Lite- 
rary Journal, says, " The Bible was written not 
for the benefit of the learned and critical only, 
but of the plain and common reader. It was 
made, therefore, (with some few exceptions,) a 
plain book, and was designed to be interpreted 
in a plain, common-sense way, according to the 
ordinary use of terms.'' Dr. Dwight quotes Dr. 
Doddridge with approval on this point: ^^And 
let it be remembered as a very just and a very 
important remark of Doddridge, that the plain 
sense of Scripture, or that which naturally strikes 
the minds of plain men as the real meaning, is 
almost of course the true sense." 

A passage is not to be considered as figurative 
unless it has a figure in it, that is, '^ if, literally 
understood, the subject and the predicate would 
not harmonize, or because a literal sense would 
be frigid, unmeaning, or inappropriate." When 
a passage is figurative, it is not therefore to be 
considered obscure or doubtful in its sense, but 
is to be interpreted according to the known laws 
of figurative language. These laws are too many 
to be introduced into a work of this character. 
They are, however, easily ascertained and under- 
stood. These hints are sufficient for the plain 



60 THE BIBLE CHRISTIAN. 

reader of the Bible, and if followed will lead 
almost invariably to the true meaning of tbe 
Holy Scriptures. We would add tbat in tbe 
study of the Scripture we may derive much 
assistance from the uee of commentaries. A 
good commentary is invaluable. Every Christian 
should if possible possess a good commentary, and 
use it frequently. 

We would not, however, be understood by 
any means as teaching that the Christian has no 
use or need of -any other books, but of the Bible 
only. We desire to have every man a Bible 
Christian, and thoroughly familiar with the '^ word 
of truth/' but those who can should pursue an 
extensive course of religious reading and study. 
Every department of religious literature should 
be examined, and made faniiliar to the mind of 
the Christian. We have no pleasure in religious 
controversies, nor would we encourage Christians 
to engage in them; but we would have every 
Christian able readily and intelligibly to give 
^^ an answer to him that asketh a reason of the 
hope that is in him -/^ to defend and explain the 
doctrines of religion, to instruct and encourage 
in holy things, and to exercise a wide and power- 
ful influence in the world. Christian intelli- 
gence is greatly needed among professors of 



DOCTRINAL RELIGION. 61 

religion. Knowledge of tlie doctrines of Chris- 
tianity, of the evidences of Christianity, of the 
duties of Christianity, of the history of Chris- 
tianity, of the lives and actions of eminent 
Christians, of the denominations of Christians, 
their histories, doctrines, and customs, of the 
spread and diffusion of Christianity, of the wants 
and necessities and duties of the Church, and of 
the enterprises, instrumentalities, and agencies 
of the Church — such knowledge seems to be de- 
manded in all earnest Christians who have the 
means of informing themselves. It is a solemn 
duty they owe to God, to themselves, to the 
Church, and to the age. The Church and the 
age alike demand intelligent Christians, who shall 
be ^^ master workmen'' and ^^wise master build- 
ers.'' If there be no other excuse but want of 
time, it must be attended to. The requirements 
of Grod and the work of religion are infinitely 
above every other consideration. Read, then : 
study : catch every unoccupied moment : devote 
time to this work ; and become a well-informed 
Christian, prepared to labor effectively in the 
cause of Christ, to appreciate the enterprises of 
Christianity, to give liberally and bountifully to 
every good work, to scatter religious light and 
knowledge around on every side, and to do good 
6 



62 THE BIBLE CHRISTIAN. 

among all classes and on all occasions, in the 
most effectual and successful manner. Such 
Christians are greatly needed in every Church 
and in every community. It is the duty of 
every Christian to labor and study to prepare 
himself for the widest sphere of usefulness, for 
the best possible manner of serving God and 
doing good in the Church and in the world 
The time has come when ignorance in every 
department must be given up, when light and 
knowledge must take its place ; when the Church 
must no longer rely altogether upon the preach- 
ing and labor of her ministers; when every in- 
dividual member of the Church must recognize 
in himself a soldier of Christ, bound to go to 
the war and fight and die upon the battle-field, 
and when the whole Church must put forth her 
united and utmost strength in order to gain 
the victory. Six hundred millions of perishing 
souls are in the world ^' without God and without 
hope.^' The Church is charged to carry them 
the bread of life and the water of life, and to 
lead them to the ^'Lamb of God, who taketh 
away the sin of the world.'' To do this, the 
whole Church must not only go to work individ- 
ually and collectively, but every member must 
prepare himself for the greatest amount of use- 



DOCTRINAL RELIGION. 63 

fulness wliich lie is capable of performiDg. The 
requirement of God is only limited by tbe utmost 
extent of bis capabilities. That he might be 
extensively useful to others^ Christ came and suf- 
fered and died, and rose again and intercedes 
and sends his Spirit and orders his providence 
concerning us. ^^ Study to show thyself ap- 
proved unto Grod; a workman that needeth not to 
be ashanied.^^ 



fart % ^mut 



EXPERIMENTAL RELIOION, 



CHAPTER I. 

RELATION OF EXPERIMENTAL TO DOCTRINAL 
RELIGION. 

*^Once enthroned as the supreme arbiter of human 
pursuits, the word of God is able completely to harmo- 
nize the soul's jarring, conflicting impulses, and to bring 
the emotional and moral nature of man into fraternal 
alliance and cooperation with the understanding." — Olin. 

Experimental religion is the legitimate re- 
sult of doctrinal religion. The influence of the 
understanding on the heart is developed and 
illustrated in every department of human life, 
and results from the constitution of the human 
mind. If a man is assured of a truth, so that he 
firmly believes it and perceives its bearings, he 
must be correspondingly affected in his feelings 
by it, according to its nature and importance 
and relation to him. A man is made to believe 
that a child is born to him, that a beloved parent 
has just died, that he is made heir of immense 
(64) 



EXPERIMENTAL RELIGION. 65 

wealth, tliat lie is suddenly overwhelmed in ad- 
versity, that his life is in imminent peril. Any 
such thing fully believed cannot but affect the 
sensibilities, and give rise to an experience of the 
feelings naturally awakened by such things. So 
it is in religious matters. The religious belief 
will affect the heart in some manner and to some 
extent ; and that extent will be in proportion to 
the nature and extent of the belief. The heathen 
creed teaches the existence of a god, or rather of 
'' gods many,^' but gives no satisfaction as to the 
manner of acceptably serving him or them, and 
no assurance as to ultimate favor and salva- 
tion. Hence the peculiar characteristic of the 
heathen experimental religion is superstition, a 
perpetual and indefinable dread. The Moham- 
medan creed gives ample promise, to the faithful 
followers of the prophet, of a paradise of sensual 
pleasure. Hence, where that creed is fully be- 
lieved, the characteristic of their experimental 
religion is hope. The Roman Catholic faith 
teaches the principal doctrines of Christianity in 
so corrupt a form, and so mixed up with super- 
stition — and withholds the Bible from the people, 
and in its place substitutes the miserable trash of 
tradition and the schools — as that little satisfaction 
can be gained, either of the acceptable service of 
6* 



66 THE BIBLE CHRISTIAN. 

God, or tlie peace of tlie soul after death. Hence 
the characteristic of the Roman Catholic expe- 
rience is a slavish fear and dread. Protestant 
Christianity teaches a beautiful, consistent, sim- 
ple system of truth, revealing Grod in the most 
lovely character, the atonement of Jesus Christ 
as the ground of pardon, acceptance and salvation, 
faith in the atonement as the condition of secur- 
ing the benefit of its provisions, the Holy Spirit 
freely offered to every one, as the agent of sancti- 
fication and holiness, and everlasting happiness 
after death to every believer. Hence the experi- 
mental religion of Protestant Christianity is_ 
characterized by an entire change in the moral 
feelings, producing love, joy, faith, peace, hope, 
and a rich experience of holy feelings and pleas- 
ures. Thus we perceive the influence of the be- 
lief on the experience. The experience is the 
legitimate result of the creed, and takes its char- 
acter from the nature of the things believed. 

There is also a reflex influence by which the 
experience acts upon the belief. Experimental 
religion begets a hungering and thirsting after 
the word of God, creates a burning desire after 
religious knowledge, inspires a holy delight in 
Scripture truth ; so that it becomes pleasant, pre- 
cious, and a source of the sweetest pleasure. 



EXPERIMENTAL RELIGION. 67 

Thus David said, ^^ I delight in thy law as much 
as in all riches/^ 

Moreover, experimental religion throws great 
light upon doctrinal religion. No one can fully 
understand the doctrines of religion, or compre- 
hend aright the meaning of the Scriptures, who 
is not acquainted with experimental religion. 
Each throws light upon the other. There is a 
beauty, a sweetness, a richness, a fullness, a power 
in the truths of revelation, altogether unperceived 
and unappreciated by him who is without experi- 
mental religion. He is altogether unprepared to 
understand all this. It is so hidden that he can- 
not perceive, save by actual experience. And 
the more extensive the religious experience, the 
greater the ability to understand the word of God, 
the greater the light reflected on the sacred page. 
Experimental religion is God shining into the 
human heart, and the beautiful rays of light re- 
flecting on the sacred volume, and forming a 
heavenly bow of light around each truth. Hence 
those most devotedly pious find more beauties in 
religious truth, more pleasure in the doctrines of 
religion, and more enjoyment in divine revelation. 
They are better prepared and qualified for the 
study of religious truth. There is a sympathy 
between them and the truth, that gives them 



68 THE BIBLE CHRISTIAN. 

great advantage in seeking it out, because tliey 
can tlius more easily perceive and recognize it. 
They love the truth : they are familiar with it ; it 
has entered into them and conformed their na- 
tures to its character ; and, therefore, they are 
better able to know it at first sight. ^^ The secret 
jf the Lord is with them that fear him, and he 
mil show them his covenant.^' 



CHAPTER II. 

RELATION OF EXPERIMENTAL TO PRACTICAL 
RELIGION. 

"The heart unwarmed within, 
Prayer is mere babbling, sanctity is sin." 

James Scott. 

Without experimental religion, practical re- 
ligion is an impossibility. If the understanding 
does not affect the sensibilities in a given matter, 
the will is not reached. If the creed does not 
affect the heart, it is not strong enough to con- 
trol the will. If what a man professes to believe 
does not interest his feelings, it is obvious that it 
can have no influence on his practice. If the 
new views adopted by a man are not strongly 



ji 



EXPERIMENTAL RELIGION. 69 

enougli believed to change the feelings, they 
cannot change the conduct, but the feelings re- 
maining as before, the conduct will be unchanged. 
To produce a change in the life or conduct, the 
understanding must be so thoroughly convinced 
as to change the feelings, and thus act upon the 
will. Without a change of heart, therefore, there 
can be no change of conduct. The intellect, 
which is the seat of doctrinal religion, acts upon 
the sensibilities, which are the seat of experimental 
religion, and combined they act upon the will 
and conscience, the seat of practical religion. 
The Holy Spirit operates by means of the truth 
in the mind, upon the heart, thus producing a 
change in the feelings, and through the heart 
upon the will and conscience, thus producing a 
change of practice. This corresponds with the 
experience of all Christians. The sinner under 
conviction of sin is likely to do every thing in his 
power and try every expedient to gain the favor 
of God and peace of mind, sooner than submit to 
be changed by the Spirit in believing. Hence 
many for a time turn legalists, and try by keeping 
the commandments of God to secure his favor. 
They endeavor to practice religion before they 
experience it. But they soon find it impossible 
in their unchanged state to keep the law of God. 



70 THE BIBLE CHRISTIAN. 

It is toly, and they are unholy. There is no 
sympathy between them and the law of God. 
They resolve to do what is commanded, but have 
scarcely formed the resolution before some tempt- 
ation is presented, and they yield and sin. They 
resolve again, and soon again find the barriers 
too weak : they give way and sin. At every step 
sin meets them face to face. It is a body of 
death fastened to them, and they find themselves 
utterly unable to rid themselves of the loathsome, 
putrefying presence. Turn which way they will, 
it is there : efibrt after effort is made, but still it 
is there. Many a poor sinner has refused to go 
to the cross and seek a change of heart; and 
hence has '' resolved and re-resolved, yet died 
the same'' unchanged sinner. The experience 
of St. Paul, given in his own language, is both 
afi'ecting and instructive. It is conclusive on this 
po^nt. He believed the law of God to be holy, 
himself a sinner; and, without seeking first a 
change of heart by the Holy Spirit, he sought 
after peace, by endeavoring to keep the com- 
mandments of God. He found it, however, an 
impossibility. " For that which I do, that I allow 
not ; for what I would, that I do not ; but what I 
do, that I would not. Now if I do what I would 
not, it is no more I that do it, but sin that dwell- 



EXPERIMENTAL RELIGION. 71 

eth in me. I find then a law, that when I would 
do good, evil is present with me. For I delight 
in the law of God after the inward man ; but I 
see another law in my members, warring against 
the law of my mind, and bringing me into cap- 
tivity to the law of sin, which is in my mem- 
bers. wretched man that I am, who shall 
deliver me from the body of this death?'' 
He then* adds, expressing the power of faith in 
Jesus to change the heart, and thus subdue the 
power of sin and enable the believer to keep the 
law : ^^ I thank Grod through Jesus Christ our 
Lord. There is therefore now no condemnation 
to them that are in Christ Jesus, who walk not 
after the flesh, but after the Spirit. For the law 
of the Spirit of life in Christ Jesus hath made 
me free from the law of sin and death.'' Can 
any thing be more expressive of the power of sin 
in the unchanged heart to prevent obedience to 
the law of God ; and of the destruction of that 
power by the Holy Spirit in changing the heart, 
so giving power to obey the law freely and heart- 
ily ? Moreover, this is called a " law." It is all 
in accordance with the established laws of the 
mind. The constitution of the human mind 
would have to be changed, and its laws altered, 
before a sinner could keep the law of God with 



72 THE BIBLE CHRISTIAN. 

an unchanged heart. So the Bible represents it. 
The inspired writers speak of all practical good- 
ness as the result of divine grace operating on 
the heart. " By the grace of God I am what I 
am.'' "I can do all things, through Christ 
strengthening me.'' ^^I labored more abundantly 
than they all, yet not I, but the grace of God 
that was in me." " Work out your own salva- 
tion with fear and trembling, for it is God that 
worketh in you, both to will and to do of his good 
pleasure." Moreover, the Scriptures declare the 
impossibility of obedience to the law without a 
change of heart : " Verily, verily, I say unto 
thee, except a man be born again, he cannot see 
the kingdom of God." A kingdom is a state 
governed by a king. The kingdom of God is 
the government of God over his intelligent crea- 
tures who obey his laws and submit to his au- 
thority, whether they be in heaven or on earth. 
From a rebel, to become a subject of the kingdom 
of God, where we are bound to obey his laws, we 
must be changed, or born again. The change 
must take place, else we cannot obey the laws of 
his kingdom. They are spiritual, we are carnal : 
they are holy, we are sinful : they are pure, we 
are corrupt : they are heavenly, we are earthly : 
they are love, we are selfish. There must there- 



EXPERIMENTAL RELIGION. 73 

fore take place a change in our hearts before we 
can obey these holy laws. ^^But as many as re- 
ceived him, to them gave he power to become the 
sons of Grod, even to them that believe on his name : 
which were born, not of blood, nor of the will 
of the flesh, nor of the will of man, but of Grod.^^ 
Here, to be changed by the Holy Spirit confers 
the power of becoming sons of God; that is, in 
order that the believer may be adopted into the 
family of God and exercise filial love and obe- 
dience, he is born again by the power of God, 
regenerated, changed. ^^ Without faith it is im- 
possible to please him.^' In this passage Paul 
declares plainly that obedience is impossible 
without faith. Now we know that the faith that 
produces obedience belongs to experimental re- 
ligion. ^* For with the heart man believeth unto 
righteousness.^^ ^^As the branch cannot bear 
fruit except it abide in the vine, no more can ye 
except ye abide in me.^^ '' He that abideth in 
me and I in him, the same bringeth forth much 
fruit. '^ ^^ Without me ye can do nothing.'' 
^' The carnal mind is enmity against God, it is 
not subject to the law of God, neither indeed can 
heJ' The being ^^in'' Christ, and having Christ 
''vol' us, cannot belong to practical religion, for, 
whatever they mean, they must precede obe- 
7 



74 THE BIBLE CHRISTIAN. 

dieDce^ or tlie bringing forth of fruit. They 
must belong to experimental religion, and must 
be secured before obedience can be practiced. 
The carnal mind, or the minding of the flesh, or 
the disposition of the natural and unconverted 
man — either of which expresses the sense of the 
original — can never by any possibility become 
subject to the law of God, and therefore must be 
subdued and taken away by the Holy Spirit in 
conversion before we can hope to yield obedience 
to the will of Grod. '' Thy heart is not right in 
the sight of God/' 



CHAPTER III. 

IMPORTANCE OF EXPERIMENTAL RELIGION. 

*' There are blest inhabitants of earth, 
Partakers of a new, ethereal birth — 
Their hopes, desires and purposes estranged 
From things terrestrial, and divinely changed : 
Their very language of a kind that speaks 
The soul's sure interest in the things she seeks." 

COWPER. 

We have already shown in part the importance 
of experimental religion in the preceding chapter. 
But it has a much wider scope and bearing in the 
Christian system than we have yet assigned it. 



EXPERIMENTAL RELIGION. 75 

It is easy to see from what lias already been said 
that it is regarded as a great necessity — as indis- 
pensable to true religion. No man can be a 
Christian without it. Whatever else he may pos- 
sess, without the religion of the heart, he is no 
Christian. Without it there can he no salvation. 
^^ Though I speak with the tongues of men and of 
angels, and have not charity, I am become as a 
sounding brass or a tinkling cymbal. And 
though I have the gift of prophecy, and under- 
stand all mysteries, and all knowledge; and though 
I have all faith so that I could remove mountains, 
and have not charity, I am nothing. And though 
I bestow all my goods to feed the poor, and give 
my body to be burned, and have not charity, it 
profiteth me nothing.^' It is evident from what 
the apostle says in this connection that charity 
embraces the whole of Christian virtue as spring- 
ing from love, as its foundation and source. 
Without charity, or love — which is the same, and 
the proper translation of the original — there can be 
no claim to pure religion, whatever else we have 
or do. The greatest of natural and extraordinary 
gifts and endowments, the most self-sacrificing- 
acts of benevolence, and even martyrdom itself, 
will all avail nothing, if, with all these, there is no 
love in the heart. There can be no salvation 
without this. The heart of the natural, the uncon- 



76 THE BIBLE CHRISTIAN. 

verted man is a stranger to this holy love. The 
moralist knows nothing of it. The unrenewed 
heart must undergo a change, in which it becomes 
filled with charity — in which the ^^ love of God is 
shed abroad in the heart by the Holy Ghost, given 
unto us.'^ Heaven is a place of love. ^^God is 
love.'' '' Jesus is full of love.'' The Holy Spirit 
is a ^^ Spirit of love." Angels are pure and lov- 
ing spirits. The spirits of the just made perfect 
are ^^ perfect in love." An atmosphere of love 
pervades all heaven. A brilliant bow of love sur- 
rounds the throne of God. A language of love is 
the only medium of communication known in 
paradise. The sublime music of heaven is the 
music of love : all its songs and hymns are out- 
bursts of holy love : its employments are all 
influenced and characterized by love : its pleas- 
ures and enjoyments are '' feasts of love." Who 
can ever hope to enter such a place with a heart 
unchanged — a heart with all its selfish feelings, 
and purposes, and hopes, and aspirations — a heart 
devoid of holy love ? All heaven would rise in 
opposition and rebellion, did God permit an un- 
changed, an unloving spirit to enter there. Were 
the spirits of those who never tasted th6 fullness 
of redeeming and sanctifying love to enter 
heaven, it would be no longer heaven : they 
would change the place into confusion, contention. 



EXPERIMENTAL RELIGION. 77 

strife and war. Heaven would become a place of 
hate — a hell. No : there must be a change in us, 
a complete renovation of the heart ; and love, the 
love of God, the love of man, the love of holiness, 
and the love of goodness, must be shed abroad in 
the heart by the Holy Ghost, or we cannot, dare 
not enter heaven. Heaven, with all its love and 
joy, would be no place of happiness, without 
a spirit congenial to the place. The unchanged 
heart is utterly out of sympathy and harmony 
throughout, with all the circumstances and ar- 
rangements and realities of heaven. It would 
prove a hell to the unrenewed and unsanctified 
sinner, for ever to behold God, all love, Jesus 
Christ, all love, the Holy Spirit, all love, angels, 
all love, redeemed spirits, all love — for ever to be 
suffocated by an atmosphere all love, for ever to 
listen to the swelling strains of music all love, and 
not feel a single sympathetic chord of love in his 
own heart : to find not a single thing in sympathy 
with his own feelings and desires ; to find not a 
single pleasure for which he has the least relish ; 
to find not a single inhabitant but will shrink away 
affrighted from his unrenewed spirit, and not a 
single employment that he is qualified to pursue 
to give relief to his restless and miserable soul ! 
To him hell would be a paradise compared with 
7* 



^8 THE BIBLE CHRISTIAN. 

heaven. In the absence of divine love, the sin- 
ner carries within his own breast the elements of 
a hell, and sooner or later they will be let loose 
upon him. The essential nature of damnation 
is not in any inherent or imparted characteristic 
of any mere place, as such, but in the unfitness 
and incapacity of the unholy soul for the enjoy- 
ment of Grod — in the internal discord of the spirit 
— in the want of harmony between the soul and 
Grod and the universe of good, whereby the soul 
is driven out from Grod, at war perpetually with 
all existence, at war with itself, and scathed and 
shattered by the thunderbolts of divine wrath, a 
miserable wreck and ruin ! 

Heaven is a holy place. All its bright and 
blest inhabitants are pure and holy : all its 
pleasures are holy : all its employments are 
holy : every thing connected with it is holy. 
But the unconverted man is a sinner, is depraved, 
is unholy. Every man's consciousness and 
every man's conscience testify to this fact. The 
Bible everywhere declares it. ^^ There is none 
that doeth good, no, not one. They have all 
gone out of the way.'' ^^If we say that we 
have not sinned, we lie.^' '' Thou wast altogether 
born in sins." ^^ Behold I was shapen in iniquity, 
and in sin did my mother conceive me." ^^AU 



EXPERIMENTAL RELIGION. 79 

we like sheep liave gone astray/^ No man can 
say that in all his life he has never in any re- 
spect violated the perfect law of God. Every 
man stands guilty before God of innumerable 
sins. They are written with the iron pen of 
eternity against him. God knows their number 
and remembers their guilt. How then can any 
man, unpardoned and unsanctified, hope to enter 
heaven, that place of holy beings ? How could 
he stand in the presence of God, conscious of his 
unforgiven sins ? How could he face the blaz- 
ing records of eternity, and see before all the 
holy inhabitants of heaven the stained and black- 
ened history of his wickedness ? What could 
he do in heaven ? With whom could he asso- 
ciate ? What pleasures could he enjoy in that 
holy place ? The deepest confusion would cover 
him : he would be shunned and left desolate and 
alone, amid all the holy light and scenes and 
associations of heaven, a prey to the deepest 
remorse and the most terrible self-condemnation, 
such as would make heaven twice a hell. 

Heaven is a place of spotless purity. But 
every unregenerate man is depraved. There 
are feelings, and passions, and desires, and tem- 
pers, and principles, and affections that are not 
pure, not holy, but infinitely removed from it. 



80 THE BIBLE CHRISTIAN. 

No man requires any proof of the existence of 
these things in his own heart. He feels them : 
he knows they are there : he is conscious they 
are wrong. Hence the Bible gives no proof of 
human depravity, but simply addresses the de- 
claration of the fact to every man's conscious- 
ness. ^^ The heart is deceitful above all things, 
and desperately wicked.^' ^^ The carnal mind is 
enmity against God.'' If heaven be pure and 
the unconverted man depraved, how can he 
enter there? Where in heaven will you place 
the depraved sinner? Will he stand before the 
" great white throne," in immediate view of the 
unsullied purity of God, and his intense hatred 
of sin ? Can he stand amongst the pure, bright 
cherubim and seraphim, and the host of angelic 
worshippers ? Can he stand with the company 
of the redeemed, who have ^^come up out of 
great tribulation, and have washed their robes, 
and made them white in the blood of the Lamb?" 
'' Blessed are the pure in heart, for they shall 
see God." "Follow after holiness, without 
which no man shall see the Lord." Humanity 
feels this in its consciousness. There must take 
place a great moral change somewhere, and in 
some manner, and at some time. It is the uni- 
versal sentiment of men. All expect to pass 



EXPERIMENTAL RELIGION. 81 

through some purifying process before they enter 
heaven. Hence the Papists have invented a 
purgatory, where the action of fire, it is hoped, 
will change their moral natures, burn out the 
sin, and purify them. Hence also the Restora- 
tionists have thought, or pretended to think, that 
after suffering a while in hell, the punishment 
will produce a moral change from depravity to 
purity and from sin to holiness. How silly to 
believe that material fire can have a moral and 
purifying action on the soul — that punishment 
for sin can destroy the existence of the sin itself, 
obliterate the stains of depravity, and force the 
poor sinner to love perfectly the God who punishes 
him ! The Universalist feels the necessity of a 
change, and, therefore, expects death to purge 
away his sins, destroy his depravity, and purify 
his soul — absurdly supposing that death, which 
merely separates the soul from the body, and 
cuts loose the tie that connects man with this 
world, can have any positive moral influence, or 
that the mind in the sufferings of the death- 
agony is prepared to go through any great moral 
change. There must be a change, a moral 
change, a spiritual change, a change of the 
heart, in which moral instrumentalities are used 



82 THE BIBLE CHRISTIAN. 

bj spiritual agencies — a cliange effected by the 
word and Spirit of God. 

Such is the constitution of the moral nature 
of man^ that a change is demanded in order to 
his happiness. The moral constitution of man's 
nature contemplates holiness. God could not 
have constituted the moral nature of man other- 
wise than as contemplating holiness. There 
must be harmony between the creatures of God 
and God himself, otherwise there would be per- 
petual war between God and his creatures. 
There could be no obedience, no order, no law, 
no government, were there no harmony. But 
God is holy, infinitely holy. Therefore, that his 
intelligent creatures be in harmony with him, 
they must be holy. In fixing the constitution 
of their moral natures, he could therefore only 
fix it as contemplating holiness in them. He 
could not have made them otherwise. To have 
done so, would have been to have made a class 
of outlaws, and organized an eternal warfare 
against himself and his universe. To have done 
so, would have been to have made them out of 
harmony with himself, so that to return into 
harmony with him would be to war eternally 
with the laws of their own constitution, and 



EXPERIMENTAL RELIGION. 83 

thus be perpetually miserable. It is certain, there- 
fore, that the constitution of the human mind 
contemplates holiness — is fixed in all its laws 
upon the supposition that man will be holy. If, 
therefore, man is not holy, he violates the con- 
stitution of his own nature, creates a perpetual 
discord within him, throws himself out of har- 
mony with Grod, and thus becomes to God and to 
himself an outlaw^ warring against God and him- 
self also. The moral government of God out- 
laws him, and the constitution of his own nature 
outlaws him also. God condemns him, and by 
the laws of his own mind he is forced to con- 
demn himself. It is not necessary, therefore, for 
him to be sent to any particular place in order to 
find a hell : he carries all the elements of a hell 
about him, in the opposition of his character to 
God and the laws of his mind. There only 
needs the season of his probation to close. 
that he feel all the severity of divine condemna- 
tion superadded to the terribleness of an awaken- 
ed self-condemnation, which will constitute the 
most fearful hell imagination can picture or 
the soul can endure. To escape this, the sinner 
must be changed by the Spirit of God, and 
thus return into harmony with God and the laws 
of his own being. Thus changed, he will have 



84 THE BIBLE CHRISTIAN. 

the approval of God and of the laws of his own 
nature, and will be happy. Unchanged, he must 
for ever be condemned of God and condemn 
himself, and thus, wherever he is, be always miser- 
able. '' There is no peace, saith my God, to the 
wicked. The wicked are like the troubled sea, 
whose waters cast up mire and dirt.^' 
** Me miserable ! 



Which way I fly is hell ! myself am hell !" 
Poor unchanged, unsanctified man ! God con- 
demns and disowns him, the universe condemns 
and disowns him, and he condemns and disowns 
himself ! " The heart knoweth its own bitter- 
ness.'' 

*' Divines and dying men may talk of hell, 
But in my heart her several torments dwell." 

Once more : The Bible represents religion as a 
matter of experience, and having its seat in the 
heart of man. ^^He is not a Jew, that is one 
outwardly, neither is that circumcision that is 
outward in the flesh ; but he is a Jew, that is one 
inwardly, and circumcision is that of the spirit 
and not of the letter.'' '' Thy heart is not right 
in the sight of God." '' For with the heart man 
believeth unto righteousness." ^^ Thou shalt love 
the Lord thy God with all thy heart and with 
all thy soul." ^^I will circumcise thy heart and 



EXPERIMENTAL RELIGION. 85 

the heart of thy seed, to keep the law of the 
Lord, thy God/' ^^I will take away the heart 
of stone out of your flesh, and I will give you a 
heart of flesh/^ ^^The water that I shall give 
him shall be in him a well of water, springing 
up unto everlasting life/' These passages need 
no comment. They plainly show that religion 
must dwell in the heart, and work a great moral 
change there. We must be ^^ converted,'' ^^born 
again," ^^ renewed in the spirit of our mind,'' 
and ^^ sanctified by the Spirit of God." 



CHAPTER IV. 

RELATION OF EXPERIMENTAL RELIGION TO THE 
PROVIDENCE OF GOD. 

*' thou who driest the mourner's tear, 
How dark this world would be, 
If, when deceived and wounded here, 
We could not fly to thee !" Moore. 

The various parts of Grod's government of the 
whole universe, from the solar systems to the 
merest atom, from the highest archangel and 
'principality of heaven to the feeblest creature of 
earth, are constructed on the same principles, and 
8 



86 THE BIBLE CHRISTIAN. 

forms one entire and united system. The whole 
system is characterized by the most perfect har- 
mony, and all the parts act in the sweetest unison. 
Law is impressed on every atom in the universe, 
and every thing moves in heavenly order. But 
the whole system is necessarily in harmony with 
Clod, the great Creator and Ruler ; and, as such, 
is subordinated to one great end, the promotion 
and perpetuation of holiness, by displaying the 
glory of Grod, and, if sin exists, its infinite evil. 
This is the end of all Grod's government. Thus 
only could the universe be in harmony with God. 
If any part of the universe did not display the 
glory of God, and exhibit the infinite evil of sin, 
there would be a want of sympathy and harmony 
with God, the universal Ruler, which we cannot for 
a moment suppose that God would permit. God 
must and would instantly degrade from its posi- 
tion that part of the universe which would dare 
to rebel, by manifesting any want of harmony 
with him. Thus Satan and the fallen angels 
were degraded from their position in heaven, and 
are kept in chains under darkness, ^^ reserved 
anto fire and the judgment of the last day.'' 
Thus man would have been degraded to eternal 
death but for the atonement of Christ, on thi 
ground of which he is given a probationary sea- 



EXPERIMENTAL RELIGION. 87 

son, and offered pardon and a return to holiness, 
wliicli if lie accept he shall be saved, but which 
if he neglect he shall be damned. Thus it is 
that the whole universe constitutes one grand 
united system of government, subordinated to 
the promotion of holiness. So every part of the 
universe promotes the holiness of angels. They 
sang together at the creation. They come on 
visits of mercy to its inhabitants. They rejoiced 
at the birth of Jesus. They shout together in 
the presence of God over the repentance of a 
sinner. The people of God are said to be a 
'^ spectacle to angels and to men/' The Church 
is the school of angels : into the mysteries of 
redemption they ^' desire to look.'' So the whole 
universe is designed to promote the holiness of 
men, and especially the providence of God over 
the affairs of men. For this purpose Jesus ^^ever 
lives to intercede" in heaven, the Spirit enlight- 
ens, and strives, and sanctifies — angels become 
ministering spirits, and build their camp around 
the good — suns shine, planets move, seasons come 
and go, and '' all things work together for good.'' 
Jesus Christ represents his intense anxiety for 
their holiness and salvation, as displayed in every 
event of providence. ^^ Behold, I stand at the 
door and knock; if any man will hear my voice 



88 THE BIBLE CHRISTIAN. 

and open the door, I will come in unto him, and 
sup witli him, and he with me/' In every event 
of providence, therefore, Jesus comes to our 
hearts, and knocks for full admittance. In the 
mercies and blessings of providence he knocks 
gently, and calls in soft, sweet, silvery tones of 
music; and in its judgments he calls in thunder- 
tones, still intensely anxious for the holiness and 
salvation of the soul. If the sweet music-tones 
of Jesus cannot open the heart, he will speak 
with a voice of thunder. Many listen to the voice 
of God in the judgments of his providence, who 
refuse the soft pleadings of mercy. The design 
of Divine Providence is to promote our holiness. 
The providence of God contemplates holiness 
in all intelligent creatures. If any sin, they throw 
themselves out of harmony, not only with God 
and the laws of their own being, but also with 
the providence of God. The providence of God 
is necessarily in harmony with God, and as such 
is out of harmony with the sinner. True, it is 
employed to induce him to repent, and sometimes 
seems to favor him in his wickedness, but is ne- 
vertheless out of harmony with him, as he him- 
self often feels, and as will be terribly revealed 
when the restraints laid upon the operations of 
providence by the gracious probationary season 



EXPERIMENTAL RELIGION. 89 

shall have been removed, and it shall operate 
freely in harmony with God against the sinner 
unchanged and unsanctified. The sinner deeply 
feels this at every step in life. There is an in- 
describable uneasiness, a restless anxiety, a burn- 
ing desire after something which he has not 
obtained and cannot obtain 5 for every acquisi- 
tion made leaves him with the same feeling, and 
all the pleasures and honors and wealth of earth 
cannot satisfy it. It is the soul out of harmony 
with Grod and the universe feeling the want of 
reunion to and harmony with God, and finding 
that the whole universe is against its happiness 
in its present moral position. In the events 
of providence this is sensibly felt. Trouble is 
the portion of man in his probationary state, 
and is abundant evidence of the opposition of 
every law in the universe to the sinner against 
God, even while in a probationary state, and 
an earnest of the uncompromising and dreadful 
opposition of those laws to him when probation 
shall have ended. ^^Man is born to trouble, as 
the sparks fly upward.^' We come into the world 
amidst the pains and cries of violent expulsion, 
and leave it with the sufferings of the death-agony. 
At every step through life, trouble of some nature 
will interfere with our enjoyments, and oftentimes 
8* 



90 THE BIBLE CHRISTIAN. 

overwhelm the soul with distress. In our journey 
to the grave we have many a cloudy day : many 
a dreadful storm passes over us : many a sorrow 
darkens our brow : many a sigh escapes our lips : 
many a tear steals from our eyes : we often pass 
through deep waters and through the fires 3 and 
we see many days when we can say, we have no 
pleasure in them. In the midst of life, thus cir- 
cumstanced, the sense of human weakness and 
dependence, the desire of some higher support, 
and the consciousness of not being in harmony 
with Grod and the government of the universe, is 
deep and irresistible. There must be a change, 
a change of heart, that will place man in harmony 
with God and the universe, and will bring to him 
the support and comfort of divine approval and 
love, and the hope of final and complete redemp- 
tion. No man can be happy without this change. 
The experience of divine acceptance and favor, 
and the hope of heaven, alone can render man 
happy in this world. What can comfort the torn 
and bleeding heart of the fond mother as she 
stands by the grave of the idol of her heart, her 
dear, departed child, but the sweet hope of meet- 
ing that child in heaven, a bright, blooming 
seraph ? What can cheer the sufi'erer on the bed 
of sickness and disease and pain, but the precious 



EXPERIMENTAL RELIGION. 91 

love of Jesus and the glorious presence of God ? 
What can support the soul in the adversities, dis- 
appointmentS; sorrows, cares, and anxieties of 
life, but an inward peace, and a strong faith in 
God ? What can console the aged while passing 
through the cold evening of life, but the smile 
of God upon the soul? What can sustain the 
heart amid the agony of dying, but to lay the 
head on Jesus' breast, and breathe the life out 
sweetly there ? What is life without the religion 
of Jesus Christ? Without this, man is a poor 
friendless wanderer, disowned and condemned of 
God, disowned and condemned by himself, and 
disowned and condemned by the universe : God 
rejects him, heaven rejects him, the universe 
rejects and wars against him, and he condemns 
himself ! 

" 0, who could bear life*s stormy doom, 

Did not thy wing of love 
Come swiftly wafting through the gloom 

Our peace-branch from above ! 
Then sorrow touched by thee grows bright 

With more than rapture's ray ; 
As darkness shows us worlds of light 

We never saw by day." 



92 THE BIBLE CHRISTIAN. 



CHAPTER V. 

RELATION OF EXPERIMENTAL RELIGION TO THE 
ATONEMENT OF CHRIST. 

** The peculiar doctrine of Christianity is that of a 
universal sacrifice and perpetual propitiation. Other 
prophets proclaimed the will and the threatenings of 
God : Ghrist satisfied his justice." — Dr. Johnson. 

In the preceding pages we have incidentally 
indicated the relation of experimental religion to 
the atonement; but the subject deserves to be 
brought more fully and clearly to the attention 
and understanding of all. We must bear in 
mind that man is a sinner; that is, as a subject 
of God's moral government, he has transgressed 
the law, a law perfect and just and good ; and 
therefore must be punished, or all law and govern- 
ment and order given up, and chaotic ruin drive 
her ploughshare through creation. There can be 
no law, if that law be transgressed with impunity ; 
and no government, if transgressors be not pun- 
ished; and no God, if he deny himself and do 
violence to the attributes of his own nature. 
However much he might desire to do otherwise, 



EXPERIMENTAL RELIGION. 93 

God is therefore compelled to punish the sinner 
in the very nature of the case. The question 
then is : How can man be saved from punish- 
ment and again become holy, and, at the same 
time, the law and government and character of 
Grod be saved from dishonor and ruin ? This can 
only be done by means of an atonement which 
may satisfy the claims of justice, exhibit the evil 
of the offence, display the wisdom and goodness 
of God, and honor the law. Such an atonement 
the law admits, when it can be provided, as it 
answers all the ends of punishment, and at the 
same time affords ground for the exercise of 
clemency and mercy toward the offender. ^ ^Atone- 
ment,'^ says Jenkyn, ^^is any expedient intro- 
duced into the administration of a government, 
instead of the infliction of the punishment of the 
offender — any expedient that will justify a gov- 
ernment in suspending the literal execution of the 
penalty threatened — any consideration that fills 
the place of punishment, and answers the pur- 
poses of government as effectually as the infliction 
of the penalty on the offender himself would, and 
thus supplies to the government just, safe, and 
honorable grounds for offering and dispensing 
pardon to the offender. Let this definition of 
atonement be fairly tried by the usage of the 



94 THE BIBLE CHRISTIAN. 

world in tlic administration of civil justice; and 
let it be compared witli the sense of all tlie pas- 
sages of Holy Scripture in wliicli the word or the 
doctrine of atonement is introduced. It will not 
wrest one text of Scripture.: it will not torture 
one doctrine of Christian theology. In the ad- 
ministration of a government, an atonement means 
something that may justify the exercise of clem- 
ency and mercy, without relaxing the bands of 
just authority. The head of a commonwealth, or 
supreme organ of government, is not a private 
person, but a public ojQicer. As a private person^ 
he may be inclined to do many things which the 
honor of his public office forbids him to do. 
Therefore, to reconcile the exercise of his personal 
disposition and of his public function, some ex- 
pedient must be found which will preserve the 
honor of his government in the exhibition of 
his clemency and favor. For the want of such 
an expedient, a public organ of government must 
often withhold his favors.'/ The reader will 
readily call to mind, as illustrating this, the case 
of Darius, who ^^set his heart on delivering 
Daniel,' ' who had become an offender against 
government by the violation of a public law, and 
for this purpose he ^^ labored until the going down 
of the sun/' but could find no expedient by which 



EXPERIMENTAL RELIGION. 95 

to save the offender, and at the same time pre- 
serve the honor of the government; and the 
ease of Zeleucus, king of the Locrians, who made 
a law that all persons guilty of a certain crime 
should lose their eyes, and whose son was the first 
oJBTender. To save his son and yet preserve the 
honor of the law and the integrity of the govern- 
ment, he put out one of his own eyes, and re- 
quired but one of his son's. '' By this means the 
honor of his law was preserved unsullied, and 
the clemency of his heart was extended to the 
offender.'^ 

Thus it is that the atonement of Christ ^' is a 
public expression of God's regard for the law which 
has been transgressed; and it is an honorable 
ground for showing clemency to the transgressors. 
The simple and unbending language of the Scrip- 
tures speak of Christ as an atoning Mediator 
^ whom Grod hath set forth to be a propitiation 
through faith in his blood, to declare his right- 
eousness for the remission of sins through the 
forbearance of Grod, to declare at this time his 
righteousness, that he might be just, and the 
justifier of them which believe in Jesus.^ ^' This 
view Dr. Sartorius maintains as coiTect. ^^ Thus 
it is in the epistle to the Hebrews, ^ Christ hav- 
ing become a High Priest of good things to come, 



96 THE BIBLE CHRISTIAN. 

hath entered once into the holy place^ and hath 
obtained an eternal redemption; not by the blood 
of goats or calves^ but through his own blood, 
even the blood of Christ, who through the eternal 
Spirit hath offered himself to Grod without spot, 
will purge our conscience from dead works, so 
that we may serve the living God */ and ' Christ, 
when he had made an offering for sin eternally 
worthy, sitteth now at the right hand of God/ 
This eternally-worthy offering for sin and the 
merit of it, is as much greater than the sin and 
guilt of humanity, as God is greater than the 
world. '^ Th^ atonement, the death and sufferings 
of Christ, is an honorable ground for offering and 
dispensing pardon to sinners. It is a sufficient 
expedient by which God can, as the moral Go- 
vernor of the universe, exercise his clemency and 
mercy toward guilty man. The sinner can there- 
fore apply to God for pardon and peace with some 
good hope of success. God has manifested his 
desire to save man, by admitting such an expe- 
dient as the death of his own, his only-begotten 
Son ; and there can therefore be no longer any 
doubt as to his willingness and anxious desire to 
pardon and save. Thus considered, the atone- 
ment of Christ forms an abundant ground of en- 
couragement to the sinner to plead and hope foi 



EXPERIMENTAL RELIGION. 97 

pardon, and all other spiritual blessings. It stands 
as an eternal monument of God's infinite com- 
passion and mercy to man, a perpetual and infi- 
nitely abundant assurance of bis willingness to 
bestow all spiritual blessings, and an everlasting 
rebuke to those who doubt bis willingness to 
save tbem. ^^ If God spared not bis own Son, 
but delivered bim up for us all, bow shall he 
not with him freely give us all things ?'' If God 
so desired the salvation of man, that he freely 
gave up his own Son, to provide for it, how can 
he, with such a disposition, withhold any favor 
pertaining to that salvation from those who hum- 
bly seek it ? If he gave the greatest and best of 
all gifts for our good, how can he withhold any 
smaller gift, particularly since the gift of his Son 
was to enable him to bestow these smaller gifts ? 
The atonement thus becomes the ground on which 
God offers and gives all things, and the fact that 
excludes all doubt as to his disposition to give all 
things. "Ask, and ye shall receive : seek, and ye 
shall find : knock, and it shall be opened unto 
you.^^ " Whatsoever ye shall ask of the Father 
in my name, he will do it.'^ " Ye shall ask what 
ye will, and it shall be done unto you.^' " Christ 
is made unto us wisdom, righteousness, sanctifi- 
cation, and redemption." " Christ in you the 
9 



98 THE BIBLE CHRISTIAN. 

hope of glory.'' ^^ Christ is all and in all." 
'^ Open thy mouth wide and I will fill it.'' There 
is abundant sufficiency and fullness in the atone- 
ment for all the wants of the soul ; and every 
blessing of a spiritual as well as temporal charac- 
ter must come through the atonement. All the 
parts that make up experimental religion, come 
through the atonement, as freely offered and 
freely bestowed to all who seek them. ^' I am 
the way, the truth, the life." ^^The water that 
I shall give Mm shall be in him a well of water." 
*^ The gift of God is eternal life." ^^ Whosoever 
will, let him come and take of the water of life 
freely J ^ '^ Ho I every one that thirsteth, come 
ye, come buy wine and milk without money and 
without price." Every part of experimental re- 
ligion comes through the atonement as a free gift, 
a gratuity ; not on account of any thing in us or 
any thing we can do, but because Christ died for 
us. Whatever we desire, then, or feel that we 
need in our religious experience, Grod will freely 
grant as a free gift. He does not sell or barter 
pardon and peace and holiness, but he graciously 
offers all as a free gift to the poor undeserving 
sinner. 

But while, through the atonement, God merci- 
fully offers all spiritual influences and blessings. 



EXPERIMENTAL RELIGION. 99 

he does not and will not confer tliem without 
respect to the disposition of the sinner, that is, 
unconditionally and indiscriminately. ^^In the 
atonement God consulted not alone the sinner's 
good, but preeminently Ms oion glory ; but an 
indiscriminate pardon, dispensed without any re- 
gard to the disposition of the sinner, would be 
inconsistent with the wisdom of the divine gov- 
ernment, and the public justice which in this provi- 
sion sought the good of the whole commonwealth. 
To deliver captives who despise their deliverer and 
their deliverance, cannot be wise; and to ransom 
criminals, only to make them lawless, cannot be 
good.^' Therefore some condition on the part of 
the sinner must be complied with. We have 
already sufficiently discussed these conditions, 
and have shown that the sinner must repent and 
believe the gospel, or he cannot be saved. On 
the one hand, he must feel that he is sinful, that 
he is guilty, that his course is wrong, and resolve 
henceforth to serve Grod, regretting deeply the 
folly of his past life, and humbly confessing his 
great wickedness ; and on the other, he must em- 
brace Jesus Christ as his Saviour, rely implicitly 
and altogether upon his death for pardon, and 
trust to him for all mercy and hope. All the 
changes and enjoyments and privileges of experi- 



100 THE BIBLE CHRISTIAN. 

mental religion come by faith in tlie atonement 

of Christ. "All the promises of God are yea and 

amen in Christ Jesus.^' 

** Whate'er we ask, by faith we have." 

"According to your faith, so be it unto you.^^ 

*' To him that in thy name believes, 
Eternal life with thee is given : 
Into himself he all receives 

Pardon and holiness and heaven." 



CHAPTER VL 

RELATION OF EXPERIMENTAL RELIGION TO THE 
WORK OF THE HOLY SPIRIT. 

'' That He, the third 



In the Eternal Essence, to the prayer 

Sincere, should come, should come as soon as asked, 

Proceeding from the Father and the Son, 

To give faith and repentance, such as God 

Accepts." POLLOK. 

The Bible represents man, unaided by divine 
assistance, as utterly unable to change his heart 
and restore himself to holiness. Man in his na- 
tural and unconverted state is '^ blind/ ^ and dis- 
eased from '^ the crown of the head to the sole of 
the foot/^ and covered with ^^ wounds and bruises 
and putrefying sores/' and having " the whole head 
sick and the whole heart faint/' and bound to a 



EXPERIMENTAL RELIGION. 101 

^^ body of death' ^ from which he cannot free him- 
self, and "dead/' "dead in trespasses and sins." 
"Without me ye can do nothing.'' "No man 
can come unto me, except the Father draw him." 
A more fearful picture of human depravity and 
helplessness cannot be given. Nothing could 
more clearly and fully express the totally de- 
praved and helpless condition of man. "Ala§ !" 
says Doddridge, " you know not what difficulties 
you have to break through : you know not the 
temptations which Satan will throw in your way : 
you know not how importunate your vain and sin- 
ful companions will be to draw you back into the 
snare you may attempt to break ; and, above all, 
you know not the subtle artifices which your own 
corruptions will practice upon you, in order to re- 
cover their dominion over you. The corrupt de- 
sires of your own hearts, now perhaps a little 
chained down, and lying as if they were dead, 
may spring up again with new violence, as if they 
had slept only to recruit their vigor ; and if you 
are not supported by a better strength than your 
own, this struggle for liberty will only make your 
chains the h-eavier, the more shameful, and the 
more fatal. What, then, is to be done ? Is the 
convinced sinner to lie down in despair ?" No. 
The sinner is utterly fallen, depraved, and help- 
9* 



102 THE BIBLE CHRISTIAN. 

less, but there is no occasion for despair. The 
whole Godhead is deeply interested in the salva- 
tion of man. The Father discovers an expedi- 
ent by which man may find mercy, gave up his 
own Son freely for all, and actually dispenses par- 
don and grace : the Son " gave his life a ransom 
for all/^ and became ^Hhe author of eternal salva- 
tion to all that obey him/^ and now '' ever liveth to 
make intercession for us/' and the Spirit freely 
works by enlightening, convincing, striving with, 
renewing and sanctifying the helpless sinner. 
" The first thought that will occur to every re- 
flecting mind,'' says Buchanan, '^ in perusing our 
Lord's address to his disciples immediately before 
his departure, is that the work of the Spirit is, in 
its own place, as needful and as important as the 
work of Christ himself. We are too apt in mo- 
dern times to overlook the necessity or to under- 
rate the value of the Spirit's grace : we talk much 
of the Saviour, but little of the Sanctifier; yet a 
consideration of the words which Christ addressed 
to his disciples in the immediate prospect of leav- 
ing them, should teach us that the agency of the 
Spirit is so essential and important that his ad- 
vent would more than compensate for the depart- 
ure of the Saviour. ^^ It is expedient for you that 
I go away; for if I go not away, the Comforter will 



EXPERIMENTAL RELIGION. 103 

not come unto you/^ '' The natural man discern- 
eth not tlie things of the Spirit of God, nei- 
ther can he know them, because they are spiritu- 
ally discerned/' ^^The carnal mind is enmity 
against Grod, it is not subject to the law of God, 
neither indeed can be/' '^ Except a man be born 
of the Spirit, he cannot enter the kingdom of God/' 
Such passages show that man's opposition to holi- 
ness is so strong and inveterate and woven into 
his nature, that nothing can subdue it but the 
influences of the Holy Spirit. Pascal says, " But 
to disenthrall the soul from the love of the world — 
to tear it from what it holds most dear — to make 
it die to itself — to lift it up and bind it wholly and 
for ever to God, can be the work of none but an 
all-powerful hand." Divine influences are repre- 
sented as fitted to meet the case of man, depraved 
and helpless. " I will take away the stony heart 
out of your flesh, and I will give you a heart of 
flesh ; and I will put my Spirit within you, and 
will cause you to walk in my statutes." '' The law 
of the Spirit of life in Christ Jesus hath made me 
free from the law of sin and death." All the 
changes of experimental religion are made by the 
influences of the Spirit. He convicts the sinner 
and shows him his sins. '' He shall reprove the 
world of sin." He draws, strives with, and 



104 THE BIBLE CHRISTIAN. 

invites to Christ. ^^The Spirit and the bride 
say, Come.^' '^ My Spirit shall not always 
strive with man.^' He changes the heart of the 
penitent believer. Hence the phrases, " born of 
the Spirit'^ — ^^born of Grod'' — ^^ created anew of 
God in Christ Jesus^^ — ^Hhe renewing of the 
Holy Ghost''— ^^ the baptism of the Holy Ghost.'' 
He communicates to the believer the knowledge 
of acceptance with God, and inspires the hope of 
heaven. '' The Spirit itself beareth witness with 
our spirit that we are the children of God ; and 
if children, then heirs, heirs of God, and joint heirs 
with Jesus Christ." He imparts the love of God 
to the heart. '' For the love of God is shed abroad 
in the heart by the Holy Ghost given unto us." 
He is the agent in the work of sanctification. It 
is called " sanctification through the Spirit," and 
he is called the '^ Sanctifier of the faithful." 

Moreover, the Scriptures represent the influ- 
ences of the Spirit as being fully suJBGicient for all 
the spiritual necessities of man, and abundantly 
accessible to all. God is ready to bestow them 
bountifully upon all. ^^When he shall come, he 
shall reprove the world of sin." "My Spirit 
shall not always strive with man.'' " That is the 
light, which lightetli every man that cometh into 
the world." "The Spirit and the bride say, Come; 



EXPERIMENTAL RELIGION. 105 

and loliosoevei' will^ let him come and take of the 
water of \iie freely. ^^ "If ye, being evil, know 
how to give good things unto your children, how 
much more shall your Heavenly Father give the 
Holy Spirit to them that ask MmJ^ "Is the 
Spirit of the Lord straitened?^' No: "ye are 
straitened in yourselves/' "No hearer of the 
gx)spel can ever persuade himself that he perishes 
because divine influences are not accessible to 
him/' " It is an animating and consoling thought 
that the promised grace of the Spirit has respect 
to every duty which we can be called to discharge, 
and to every change that can possibly exist in the 
condition, the temptation, and the trials of his 
people." 

But God does not force the sinner to receive 
the Spirit. He may be resisted. " Ye do al- 
ways resist the Holy Grhost : as your fathers did, 
so do ye." The calls and strivings of the Spirit 
may be unheeded, and then they will be with- 
drawn. " My Spirit shall not always strive with 
man." " Because I called, and ye refused : I 
have stretched out my hand, and no man re- 
garded ; but ye have set at nought all my coun- 
sel, and would none of my reproof : I also will 
laugh at your calamity, and mock when your fear 
cometh." The Spirit may be grieved away from 



106 THE BIBLE CHRISTIAN. 

US. " And grieve not the Holy Spirit of God, 
whereby ye are sealed.'^ ^^ Quench not the 
Spirit/' '' Take not thy Holy Spirit from me." 
It appegfrs, therefore, that there are means to he 
used in order to secure and retain the influences 
of the Spirit. ^^No man will become religious 
as a stone gets warm in sunshine, or wet in a 
shower of rain. He must be an agent as well as 
a subject. He must use the appointed means.'' 
We are not therefore, because we cannot by our- 
selves and of ourselves work out our salvation, to 
fold our arms and lie down in despair, or wait for 
God to do every thing. We must act, and act 
by using all the means of grace, particularly 
prayer and reading the Scripture. Dr. Gum- 
ming, speaking of the conversion and sanctifica- 
tion of the believer, says, " The Holy Spirit, in 
making these changes, does not destroy all free- 
dom of action. One class of men deify human 
effort, another class degrade the human soul : 
one party would make man his own saviour, an- 
other party would make him a mere brute ma- 
chine. He is neither. Man is a free and 
responsible being : he works willingly what he 
does : the freedom of his will is not crushed by 
the influence of the Holy Spirit of God. I ap- 
peal to every Christian. The Spirit has touched 



EXPERIMENTAL RELIGION. 107 

your heart; lias changed your affections, lie has 
altered your whole man 3 but you were so little 
conscious of any coercive power exercised by 
his presence, that you did not know that he had 
changed your heart until you beheld the magni- 
ficent and blessed results that follow. It is not 
the Holy Spirit that repents or believes — it is 
we that repent — it is we that believe ; and yet, 
while we repent and believe, the Holy Spirit has 
all the glory of that grace and the honor of its 
development. The presence and operation of the 
Holy Spirit does not paralyze human effort. The 
apostle evidently supposes that he who leans 
mostly upon the Spirit of God is just the man 
who will be most characterized by active and 
strenuous exertion; for he says, *Work out your 
own salvation with fear and trembling, for it is 
Grod that worketh in you both to will and to do 
of his own good pleasure.^ The world draws the 
inference — ^The Spirit of Grod does all, there- 
fore we must do nothing :' the apostle draws the 
inference — ' The Spirit of Grod does all, therefore 
we must do much.' A farmer knows that unless 
there are rains, and brilliant suns, and blue and 
cloudless skies, there will be no golden harvest : 
let him sow as he pleases, and till and watch and 
weed as he pleases, he knows that it is absolutely 



108 THE BIBLE CHRISTIAN. 

impossible tliat there can be any good result if 
the sun should suspend bis beams, or the clouds 
withhold their raindrops; and yet because he 
knows this he does not sow the less diligently, nor 
plough the less laboriously, nor weed the less 
carefully. God's law is this in the temporal and 
spiritual providences both — terrestrial effort to 
the utmost, and yet a celestial blessing, without 
which all is vain. God's great law is, that we 
shall toil as if all depended on human strength, 
and yet we shall look and lean and pray as if all 
absolutely depended on a celestial blessing.'^ 



4-^0 »■»• 



CHAPTER VII. 

CONVERSION. 

*'One day, after praying, as lie had done for weeks 
beneath the spreading branches of a large tree, still 
known among his friends as the memorable spot in his 
history, he had risen from his knees with a heart 
pressed down by insupportable agony. When the an- 
swer came from above, the darkness passed away, and 
a new and heavenly light shone around. The change 
was sudden and powerful.'* — Life of Stephen Olin. 

We come now to the nature of experimental 
religion. The sinner desires to know through 
what changes he must pass in order to full ex- 



EXPERIMENTAL RELIGION. 109 

perimental acquaintance with the life of holiness. 
He wishes to make no mistake here. He desires 
that every step in the great process of conforming 
the heart and life to the divine likeness may be 
well defined. On this point we do well to be '^ not 
deceived. ^^ To define these glorious changes as 
best we may, according to the light of revelation, 
shall be our aim. The change which passes upon 
the penitent believer in entering into and begirf 
ning the Christian life is variously termed, ac- 
cording to its different stages or parts, but as a 
whole passes under the popular and scriptural 
name of conversion. It is called justification, 
signifying, according to Mr. Wesley, ^^ what God 
does for us,'^ that is, the act of pardon, by which 
the sins of the party are all forgiven, and he is 
freely accepted through the merits of Christ. It 
is called regeneration, implying ^^what God does 
in us'^ in the renewal of our natures, by changing 
our affections and dispositions, and making us 
^^new creatures in Christ Jesus.'' The new 
birth is the same. It is called adoption : by 
which is meant, that we are not only forgiven 
and renewed, but also adopted into the family of 
God, and thus made ^' children of God.'' 

These terms, taken separately, do neither of 
them express fully the nature of the change 
10 



110 THE BIBLE CHRISTIAN. 

fchrongh which the penitent believer passes in 
entering upon the Christian life^ but only parts 
or stages of that change; and they, if used to 
express the change, are calculated to mislead 
those not fully informed upon the subject into 
the idea of different changes taking place at dis- 
tinct and separate periods. They together con- 
stitute one change ; and, so far as the Christian 
(ftnsciousness is concerned, the believer experi- 
ences but one change. He believes, and is for- 
given, renewed, and made a child of God in an 
instant, in a moment. It is all one glorious and 
blessed change. The Scriptures represent it as 
one change, and call it conversion. 

At what point may the penitent expect to ex- 
perience conversion ? There is a point of time, 
or rather a stage of religious concern, at which, 
and at which alone, the sinner may expect to ex- 
perience a change of heart and pass to the joys 
of the ^^ new creation.'' It is when, in utter 
despair of saving himself by his own efforts, he 
throws himself altogether in humble trust upon 
the merits of Christ, and believes in him and him 
alone. ^^ He that believeth hath the witness in 
himself " He that believeth on the Son hath 
everlasting life.'' '^TJds is eternal life, that ye 
believe in the Son of Grod." Here there is an 



EXPERIMENTAL RELIGION. Ill 

identifying of the exercise of faith in Christ, and 
the giving of spiritual life, as existing or taking 
place at the same moment of time. Where faith 
exists, eternal life is possessed. When faith is 
exercised, eternal life is imparted. There is no 
perception in the Christian consciousness of any 
interval coming between the two. The penitent 
no sooner believes in Jesus, chooses Christ as his 
only Saviour and hope, and relies entirely upon 
him, than he instantly experiences a change, 
softening his feelings, subduing his will, and 
pouring the sweet stream of holy love into his 
heart. He believes, and is converted. When he 
believes, he is changed. ^^He may have been 
troubled in his conscience before, and moved in 
his aifections, and to a certain extent instructed 
in the things of God ; but till now he hesitated, 
delayed and doubted : the bargain was not struck, 
the covenant was not subscribed, the decisive act 
was not done ; but now he is brought to a point 
— the business long in negotiation is about to be 
finally settled : he sees the magnitude of im- 
pending ruin — the fearful hazard of an hour's 
delay; and hearing that Christ, and Christ only 
can save him, he believes, and he comes to Christ 
deliberately and solemnly to commit his soul into 
his hands, and to embrace him as his Saviour 



112 THE BIBLE CHRISTIAN. 

Let the sinner close with Christ in his Scripture 
character ; in other words, let him have a clear 
apprehension of Christ as he is revealed in the 
Gospel, and cordially believe in him, and choose 
him as his Saviour in all the fullness of his offices, 
and he is really from that time a converted man/' 
What is the nature of this change ? What is 
conversion? The general idea of conversion is 
that of a cliange. But every change is not spirit- 
ual conversion. Baptism is a change, but it is 
not conversion. If baptism were conversion, 
then all who are baptized would be converted. 
But this is not true. Simon Magus was baptized, 
but not converted, for after his baptism he was 
" in the gall of bitterness and in the bonds of 
iniquity,^' and was earnestly exhorted to ^^repent^' 
of his ^' wickedness.'' Many have in every age of 
the Christian Church been baptized who never 
experienced evangelical conversion; and many 
have been converted who have not been baptized. 
Nor is conversion confined to baptism, as that it 
can only be experienced in baptism, in the act 
of submission to baptism. Many, as has been 
said, have been truly converted to God who have 
died without baptism. Can we believe that there 
have been no persons converted whose health has 
prevented them from being baptized ? Can we 



EXPERIMENTAL RELIGION. 113 

suppose that no persons have been converted who 
have been unable to secure the services of a 
minister to administer to them the ordinance of 
baptism ? Who will say that among the Friends, 
who do not believe in water baptism, and do not 
therefore practice it, there have never been any 
true converts ? According to the Bible, conver- 
sion frequently, nay, generally, precedes baptism. 
Cornelius and the jailor, and their families, and 
the three thousand, and many others, were con- 
verted before they were baptized. There is no 
evidence sufficiently strong to prove that the 
apostles, the twelve, were ever baptized. Bap- 
tism, then, is not evangelical conversion. There 
may be, and often is baptism, where there is no 
conversion. They are not by any means insepa- 
rable, the one from the other. 

Conversion is a supernatural change, a change 
^'from ahove^^ "^ a change made by the Holy 
Spirit of God. In the language of revelation, to 
be converted is to be ''horn of the Spirit^^ — 
"horn of God^^ — "renewed of the Spirit^' — 
" created anew of God in Christ Jesus.^^ It is 
not therefore in the power of any man to convert 
himself : he is to be changed, if at all, by the 

^ Original, uvcjOev — from above, superne, 

10* 



114 THE BIBLE CHRISTIAN. 

Spirit of God. There is, indeed, a modified sense, 
in whicli the cooperation of the sinner with the 
divine Spirit in producing this change is called a 
self-conversion ; as when, in one or two instances, 
persons are exhorted to /^ convert^' themselves, 
thereby meaning that they should comply with 
the terms on which the Spirit operates, and thus 
secure their conversion. But the uniform lan- 
guage of Scripture represents conversion as the 
sole work of the Holy Spirit, operating in answer 
to the prayer of faith and penitence. ^^Of his 
own will begat he us with the word of truth. '^ 
^^ Repent and be converted.'^ Conversion is 
called a ^* new birth,'* a ^^new creation,^' a '^re- 
newing/' These all give the idea of a passive 
yielding or submission, on our part, to the Spirit 
of God as the renewing agent. Such is the ex- 
perience of the believer. He seeks after peace in 
every conceivable way : he tries the efficacy of 
tears and prayers and fastings and reformation, 
and all to no avail ; and as a last resort, in utter 
despair of making himself any better, he throws 
himself at the feet of Jesus, and yields to the in- 
fluences of the Holy Spirit; and, in a moment, 
he who sought for months to change his own 
heart, sits with tears of joy beneath the cross of 
Christ, all happy in redeeming love. 



EXPERIMENTAL RELIGION. 115 

" I c<annot wash my heart 
But by believing thee, 
And waiting for thy blood t' impart 
The spotless purity." 

But more particularly, tlie nature of the change 
itself. In the Bible, conversion is not particu- 
larly and specially defined, and yet is so spoken of 
as to leave little if any doubt as to its nature. 
It is called a ^^new birth/^ the being ^^born 
again. ^' Now, there must be some appropriate- 
ness in the analogies of the term to express the 
nature of the work, else it would not be used. 
It implies that there "is an analogy between the 
natural and the spiritual birth. In the natural 
birth there is a passing from darkness into light — 
an introduction to life in its proper conditions — 
a coming into the world, and into active contact 
with its realities — a commencement of the plea- 
sures and enjoyments of life — a weakness and 
babe-state at the time of birth giving way very 
gradually to strength and activity — a beginning 
of the struggle for life and happiness — a passive- 
ness in being brought into the world — and a 
mysteriousness about the manner of the tran- 
sition, of the change from one state and condition 
and mode of existence to another and different 
state. There are analogous points in conversion 
to all these. In conversion, the sinner passes 



116 THE BIBLE CHRISTIAN. 

from the darkness and spiritual blindness of his 
natural state, to the glorious light and peace of 
a religious and spiritual life — ^is introduced from 
his spiritually dead state, and his support of that 
state by sin, to a new life and its sustenance by 
the means of grace — he comes into the spiritual 
world, and into active contact with its realities, 
by which he is, in part, personally acquainted 
with. God as his Father, Christ as his Elder 
Brother, the Spirit as his Comforter, angels as 
his ministering spirits, and fallen spirits as his 
foes — he is introduced to spiritual society, into 
^^ fellowship with the Father and his Son Jesus 
Christ,^^ and to ^^ communion with the Holy 
Spirit'^ — he commences the pleasures of the 
spiritual life, it may be, owing to the weakness 
of his faith, in no greater measure than the new- 
born infant the pleasures of life — he begins the 
struggle for spiritual life and happiness; for 
Satan will oppose him with all his power at every 
step — ^he is weak and slowly gains strength, 
often falling in his attempts to walk, and always 
needing some one to walk beside him, direct his 
way, and assist him in his feeble efforts — he is 
passive, yielding himself to be born of the Spirit 
of Grod — ^and the change that passes upon him 
is a mysterious one, the manner of which he can 



EXPERIMENTAL RELIGION. 117 

uo more compreliend tliaii the change that passes 
upon the infant in the natural birth, by which 
it is brought into a different state altogether and 
a different mode of existence, for ^Hhe wind 
bloweth where it listeth, and thou hearest the 
sound thereof, but canst not tell whence it 
cometh or whither it goeth; so is every one that 
is born of the Spirit/' The fact he is certain of, 
the manner of it he understands not. The adapta- 
tion of the child for this life shows him to have been 
designed for it ; and the adaptation of man for the 
spiritual life shows him to have been designed for 
that ; but the manner of the transition of the one 
is as strange and mysterious as that of the other. 
Conversion is also called a "new creation,'^ 
and the believer is said to be " created anew in 
Christ Jesus,'' and to become thereby a "new 
creature ;" and the change is universal, affecting 
" all things," and making " all things new.^' 
" For in Christ Jesus neither circumcision avail- 
eth any thing, nor uncircumcision, but a new 
creature." ^^If any man be In Christ, he 
is a new creature : old things are passed away, 
and^ behold all things are become neioJ^ The 
believer is himself changed, so that he becomes a 
"new creature.^^ Not that he has any less or 
greater number of faculties or powers after than 



118 THE BIBLE CHRISTIAN. 

before conversion : lie has the same faculties 
and powers of body and of mind that he had be- 
fore, and in this respect is unchanged. Still in 
some sense he is the subject of a great change. 
He enters upon a new state, begins a new life, 
occupies a new position, enjoys new happiness, 
entertains new views, is endued with new afi'ec- 
tions, feels new desires, possesses new hopes, and 
is conscious of a new experience. He enters 
upon a new state. Before, he was in a state of 
wrath; for '^the wrath of God is revealed from 
heaven against all ungodliness;^' and he felt 
himself exposed to that wrath — now God's '' anger 
is turned away,'' and he feels in his heart a sweet 
peace inexpressibly precious. Before, he was at 
enmity against God, and hated him in his 
heart — now he is ^^ reconciled to God," and he 
^^ loves God because he first loved him." Be- 
fore, he was in imminent danger, " treasuring up 
wrath against the day of wrath," and being 
^^ without hope and without God in the world" — 
now he ^^rejoicfeth in hope," and is assured that 
against him ^Hhere is now no condemnation." 
He begins a new life. Before, he was dead, 
^* dead in trespasses and sins" — now he feels the 
pulsations of a new life, is conscious that he lives, 
^' the love of God is shed abroad in his heart," 



EXPERIMENTAL RELIGION. 119 

the light of God's countenance is lifted upon 
him, the darkness is passed away from his mind 
and the ^Hrue light now shineth/' and he de- 
lights to do the will of God, hearkening to the 
voice of his word, and running in the way of 
his commandments. He is confident that if he 
continues in the leading of this new life he 
shall live for ever. He occupies a new position. 
Before, he was a rehel, a traitor to the moral 
government of God, a child of wrath, and con- 
demned already — now he is brought nigh by 
the blood of sprinkling, adopted into the family 
of God and made a child of God; and ^4f a 
child, then an heir, an heir of God, and a joint 
heir with Jesus Christ/' to an ^' inheritance that 
is incorruptible, undefiled, and that fadeth not 
away, reserved in heaven for us.'' He enjoys 
new happiness. Before, he was without ^^ peace,'' 
under condemnation, and feeling the wrath of 
God " abiding on him," having no hope, but a 
^' certain fearful looking for of judgment and 
fiery indignation" — now he loves God, loves all, 
is at peace with God and the world and himself, 
feels the joys of pardon and hope, and is sweetly 
conscious of the divine favor. He entertains 
new views — '' new views of himself, his nature, 
his character, his sins, his duties, his trials, his 



120 THE BIBLE CHRISTIAN. 

proper business, his everlasting prospects — new 
views of life, its vanity, its shortness, its uncer- 
tainty, its real nature and momentous import- 
ance, as the only season of preparation for 
eternity'^ — new views of God, his character, and 
his government — new views of Christ, his purity, 
his goodness, his compassion, and his sufferings — 
new views of sin, its heinous deformity .and ex- 
ceeding sinfulness — new views of heaven and 
hell — new views of the earth and its beauty. He 
is endued with new affections, or, rather, the 
direction of his affections is changed. Before, 
his affections were withdrawn from God and fixed 
upon himself, upon the world, upon wealth, upon 
pleasure, upon honor, fame, upon sinful prac- 
tices, upon sensual gratifications — now he loves 
God, and the people of God, and the service of 
God, and the word of God, and his ^^ affections 
are placed on things above, where Christ sitteth 
at the right hand of God.'' He feels new de- 
sires. Before, he desired wealth, fame, pleasure, 
sensual delights, and only things of a worldly 
character — now he desires above all things to 
enjoy Christ, to please God, to do good, to see 
the Church prosper, to have sinners converted, 
to die in peace, and to enjoy ^^ everlasting life 
after death.'' He possesses new hopes and pros- 



EXPERIMENTAL RELIGION. 121 

pects. Before, his hopes were all of earthly and 
sinful objects — now he possesses a ^^good hope 
through grace of eternal life in heaven/^ He 
is conscious of a new experience. He never 
before felt as he feels now. There is a change 
of some kind in his feelings. His experience is 
different from any thing he ever felt before. He 
is certain that he has passed through a change 
in his feelings different from any thing he ever 
experienced. What change is it ? If it agrees 
with what we have said above, it is conversion, 
and the man is a Christian. This new experi- 
ence will also take the form of a development of 
a spiritual conflict or warfare. '' There is a con- 
flict of which an unconverted man may be con- 
scious — I mean the conflict betwixt sin and the 
conscience ] but a new conflict arises when he is 
born again, and that is a conflict betwixt sin and 
the will. The difference betwixt the two lies 
entirely in the position of the will. This may 
be said to be the characteristic difference betwixt 
the converted and the unconverted : both are 
subject to an inward conflict, but the one is will- 
ing to side with conscience, the other is willing 
to side with sin. When the will is made to 
change its position — when it is brought off from 
its alliance with sin, and ranges itself on the 
11 



122 th:e bible christian. 

side with conscience and God — tlie great change 
is wrought : there may be, there will be a con- 
flict still ; for ' there is a law in the members 
warring against the law of the mind/ and our 
whole life must be a warfare/' If any man 
thinks he will, after conversion, have no evil 
tempers and desires and dispositions to subdue, 
and no temptations and doubtings to resist, he is 
greatly mistaken. When a man enters the Chris- 
tian life, he declares war against all sin and the 
kingdom of Satan, joins the Christian army, 
puts on the Christian armor, and wages a life- 
long warfare, fights ^Hhe good fight of faith,'' 
and comes off gloriously victorious through him 
that hath loved him, and the last enemy, death, 
is put under his feet. No man shall wear the 
crown of righteousness and bear the palm-branch 
of victory in heaven, who will not ^^ endure hard- 
ness as a good soldier of Jesus Christ." 

What is the length of time employed in the 
process of the change? Buchanan says, ^^ Conver- 
sion admits of no degrees. A man may be mor€^ 
or less wicked in his natural state, and he may bo 
more or less holy in his regenerate state; but 1 * 
cannot be more or less converted or unconverted 
— regenerate or unregenerate — alive or dead 
There is no medium. Every man who is not con- 



EXPERIMENTAL RELIGION. 12S 

verted is a mere natural, unregenerate man, how- 
ever rational, moral, and amiable he may be in the 
common relations of life/' This is eminently 
worthy of consideration. There maybe longer or 
shorter preparatory exercises, as the sinner may 
feel his guilt and danger and need of a Saviour 
in a greater or less degree, and exercises a strong- 
er or weaker faith ; and the evidence or conscious- 
ness of the change may be clearer and stronger 
and more marked, or doubtful and indistinct, as 
faith in Christ and the interest felt in the subject 
is stronger or weaker. But the change itself is 
instantaneous ; just as, after the preparatory pro- 
cess is passed, the child is born in a moment — 
just as God said, ^^Let there be light, and light 
was.'^ The conversions mentioned in the New 
Testament, such as the conversion of the Apostles, 
of the three thousand, of the five thousand, of Cor- 
nelius, of the jailor, of the many under PauFs min- 
istry, were all instantaneous. There is no long pro- 
cess to be gone through in conversion. It is simple, 
because there is nothing for man to do but give up 
his sins and give himself away to Christ. Many 
are long seeking after pardon, but the cause is in 
themselves. '^ Ye will not come to me, that ye 
might have life.'' The sinner goes with all his 
burden to the cross : he looks, and lives. He 



124 THE BIBLE CHRISTIAN. 

throws himself at the feet of Jesus, and is at once 
in his arms, and ^^the best robe'^ is on him. He 
believes with all his heart, and in the twinkling of 
an eye he is made a ^^new creature/^ It is for 
God to ^^ speak and it is done'' — to ^^ speak the 
word only, and he is made whole/' The prayer of 
the penitent thief, and the soul-renewing and hope- 
inspiring answer of the Crucified, require but a 
moment. Believe and live — look and be saved. 
What are the circumstantials of conversion? 
^^ There are diversities of gifts, but the same 
Spirit. And there are diversities of operations, but 
it is the same God which worketh all in all." 
^* The varieties that may occur in the experience 
of true converts are almost infinite. Some are sud- 
denly converted, as soon as their thoughts are 
arrested and fixed on divine truth : others are car- 
ried on gradually along a protracted course of pre- 
paratory instruction. Some are visited with deep 
convictions of sin and terrible alarms of conscience : 
others no sooner see their sins than they are 
enabled to rejoice in the remedy. Some are ex- 
cited and agitated even to the disturbing of the 
bodily functions : others meekly receive the en- 
grafted word, and drink in the dew of heaven 
quietly as the silent flower." Some there are who 
cry out with loud and bitter cries for mercy, and 



EXPERIMENTAL RELIGION. 125 

are converted witli shouts of rejoicing and songs 
of praise. Some pour out tears of penitence day 
and night, and wlien converted could sit and weep 
themselves away in tears of joy. Some would 
give the world to be able to weep, and when con- 
verted sit calmly at the feet of Jesus, ^^ clothed 
and in their right mind/^ but so still and calm 
that no one would know of the change. Some at 
conversion laugh immoderately, and many by 
their joy-beaming countenances tell the gladness 
felt within. Some there are who are never much 
excited on the subject, are never very powerfully 
convicted of their guilt and danger, get their own 
consent to become Christians very slowly, are long 
in fully trusting in Christ, and when they are con- 
verted their experience is not strongly marked, 
for they only '' see men as trees, walking'^ — are 
very doubtful of being converted, and only at in- 
tervals feel any of the sweet, refreshing joys of 
pardoning love, but are all the while fully resolved 
to press on and seek to the last the favor of God. 
It matters little, however, about the circumstan- 
tials of conversion. The question, and the only 
question in this connection of practical importance, 
is. Am I converted ? am I now converted ? Let 
us settle this point each for himself, and leave 
circumstantials to God, for the ^^time is short.'' 
11* 



126 THE BIBLE CHRISTIAN. 



CHAPTER VIII. 

THE WITNESS OF THE SPIRIT. 

Can I know that my sins are forgiven ? Is it 
possible for me to be assured of my acceptance 
with God ? and if so, how may I know it ? What 
is the nature of the evidence? These are not 
unimportant questions, as every Christian and 
every weeping penitent will testify. We propose 
to answer them. 

It is the privilege of the Christian to have an 
evidence, a knowledge of his acceptance with 
Grod. We might argue this from the goodness 
of God. ^^God is love.^' But if so, will he 
withhold from his people aught that is necessary 
to their peace and comfort of mind? By no 
means. But if he gives not his people a know- 
ledge of their acceptance, he withholds from them 
that which is above every thing necessary to their 
happiness, and leaves them in darkness and un- 
certainty, to pursue, with doubts and fears and 
gloomy forebodings, a way dark and chilly 
and cheerless to the skies. Is this consistent 



EXPERIMENTAL RELIGION. 127 

witli the goodness of God? But if the Chris- 
tian has no evidence of hi^ acceptance with God, 
it is impossible that he should experience peace, 
or jo J, or hope. The sinner cannot have peace, 
joy, or hope, simply because he is a sinner. 
The knowledge of the fact that he is a sinner 
must necessarily prevent him from enjoying 
either. The Christian before he is assured of 
pardon and favor feels himself to be a sinner, 
and, as such, cannot enjoy either peace, or joy, 
or hope. He feels that he is a sinner, exposed 
to the wrath of God, already under condemna- 
tion, and only kept by the slender thread of life 
out of perdition ; and he cannot feel otherwise, 
with all his sins gathering around him and fresh 
before his mind, until he is assured of pardon 
and divine acceptance and love. Now, we know 
that the Christian possesses ^^ peace with God 
through our Lord Jesus Christ,^' a peace that 
sometimes ^^passeth understanding '^ — "joy ^^ 
the Holy Ghost,'^ oftentimes ^^ unspeakable and 
full of glory''-— and ^^ a good hope through grace 
of eternal life,'' a hope that ^^maketh not 
ashamed." We therefore conclude that the 
Christian possesses an evidence, an assurance of 
his acceptance with God. But we have a more 
sure word of prophecy. We turn to the Bible. 



128 THE BIBLE CHRISTIAN. 

Under the Old Testament dispensation, which is 
characterized as the " darker dispensation/' it 
was the privilege of Grod's people to possess a 
knowledge of their acceptance with him. " Enoch 
walked with God; and had this testimony, that he 
pleased him/' Job, while under the most trying 
and embarrassing circumstances ever thrown 
around a man, suffering the loss of all his pro- 
perty, and all his children taken away at a stroke, 
the greatest bodily sufferings continually pressing 
upon him, and friends forsaking and reproach- 
ing him, triumphantly exclaims, ^^I know that 
my Redeemer liveth, and shall stand at the latter 
day upon the earth ; and though after my skin 
worms destroy this body, yet in my flesh shall 
I see God, whom I shall see for myself and not 
another. ^^ He was not uncertain or doubtful 
about his acceptance : he knew it. From the 
record of their lives, the cheerful piety, the deep 
and full gratitude of their hearts to God, the firm 
and powerful faith, the lively confidence, the 
burning love, the inspiring hope, ^^big with im- 
mortality,'' it is evident that the Old Testament 
saints generally experienced a good persuasion of 
peace with God. We cannot otherwise account 
for the type of their experience. The book of 
Psalms is a good exponent of their religious ex- 



EXPERIMENTAL RELIGION. 129 

periencG; and it presents it generally as peaceful^ 
cheerful^ confident^ and hopeful. It is inspiring 
and encouraging, truly refreshing^ to read tlie 
tone of religious experience presented in the 
Psalms. The New Testament is a ^^more glo- 
rious'' dispensation, and under it we should na- 
turally suppose that religious experience would 
take a more cheerful and confident type, by 
^^ reason of the glory that excelleth.'' In this 
we are not mistaken. There is a degree of 
holy assurance, certainty, and confidence in the 
experience of the New Testament saints that fills 
the reader with admiration and awe. There is 
no hesitation, no doubting amongst them. They 
speak boldly of the ^^ hope that is in them.'' ^^ We 
know that we are of God. ^^ We know that we 
have passed from death unto life." ^^ We are 
always confident^ " We hnow that if this 
earthly house of this tabernacle were dissolved, 
we have a building of God, a house not made 
with hands, eternal in the heavens." Such are 
a few expressions out of many which indicate 
the character of the religious experience of the 
early Christians. They were ^^ always confident" 
and ^^ rejoicing in hope." They possessed an 
abiding evidence, such as they needed in their 
trials and suff'erings, and such as we need in our 



130 THE BIBLE CHRISTIAN. 

trials, temptations, and afflictions. Nor can we 
think that their experience was peculiar to them- 
selves; for it was ^^ written for our learning'' and 
^^hope:'' religion is the same in all ages; and 
we have, as far as means are conducive to this 
end, greatly the advantage over all previous times. 
It is therefore beyond doubt that the Christian 
may be fully persuaded of a saving interest in 
Christ, and even attain to the ^^full assurance of 
hope.^^ Not that every one at conversion possesses 
the same amount of evidence, or enjoys the same 
degree of persuasion, or is alike in this respect 
throughout the subsequent religious experience. 
Men are born into the spiritual life, as well as into 
the natural, under various circumstances, and 
with different degrees of consciousness at the 
transition, and with various manifestations of 
consciousness. No one can infer, therefore, that 
he is not born at all, because he was not born 
under the same circumstances, with the same 
degree of consciousness of the change, nor ex- 
hibited the same manifestations of his con- 
sciousness of the fact, as some others. This 
would be absurd in the extreme. Some of 
God's children may be born with a conscious- 
ness of the change so very faint as to be in 
doubt whether indeed they are born again ; but 



EXPERIMENTAL RELIGION. 131 

their doubt and uncertainty does not invalidate 
the fact: it only shows the weakness of their 
faith. '' According to your faith, so be it unto 

you." 

This evidence, which it is the Christian's glo- 
rious privilege to have in conversion, and enjoy 
increasingly through all subsequent experience, 
is in the Bible called the ^^ witness of the 
Spirit. '^ Not that there is no other evidence; 
for pi-actical obedience is a very important evi- 
dence of regeneration. But the principal evi- 
dence is the ^^ witness of the Spirit.^' The 
evidence furnished by obedience is only an 
inferential and corroborative testimony, and 
cannot be certainly conclusive to our own hearts 
if there be no other evidence; because our 
consciences may not be sufficiently purified, 
quickened, and enlightened, to give an impar- 
tial judgment respecting the correctness of our 
life ; and much time must also elapse before we 
can be fairly confident of the quality and extent 
of obedience. Nor can we be properly qualified 
to judge certainly of our conversion by our obe- 
dience, as every one is biased in his own favor, 
and is disposed to put the most favorable con- 
struction on his own conduct. To have no other 
evidence would involve us in perplexing doubts 



132 THE BIBLE CHRISTIAN. 

and fears on the one hand^ or in pharisaic pre- 
sumption and self-deception on tlie other. There- 
fore ^^ God hath provided some better thing for 
us/' which, in connection with practical obedience 
as an inferential and corroborative evidence, places 
us beyond the reach of doubt and perplexity, if 
we are careful to secure both. The Spirit of 
God is the only competent witness in this matter. 
Imagine a case. A sinner is brought to feel his 
guilt and danger, and humbly seeks forgiveness 
through the atonement of Christ. He repents. 
He throws himself upon the mercy of God, trust- 
ing in Jesus. He is pardoned. But how can he 
know it ? The act of pardon is an act of God — 
an act that passes in the Divine mind; and ^^who 
knoweth the mind of the Lord save the Spirit of 
the Lord?'' The Spirit of God alone knows 
what passes in the Divine mind. If so, who but 
the Spirit can communicate the act of pardon to 
the penitent sinner, and assure him that God is 
reconciled ? And it is very obvious that the evi- 
dence, to answer its purpose, must be autlioritativc 
and abiding. Were an angel to communicate the 
knowledge of acceptance and pardon, we must 
ascertain his authority for so doing, we must 
see his credentials, we must know that he is pro- 
perly accredited to do this office. So also of a 



EXPERIMENTAL RELIGION. 133 

fellow-man. What credentials, what evidence of 
authority could these furnish to satisfy our minds ? 
If they produced no credentials, their testimony 
would be nothing worth, for it would not free us 
from doubt or from deception. Satan sometimes 
^^ transforms himself into an angel of light.'^ 
But an evidence coming through an angel, or a 
fellow-man, would be only for the present, and 
could not be a permanent, abiding witness, such 
as we need in the ever-varying circumstances, 
trials, and afflictions of life through which we 
pass. None but a divine being, and thus an 
unerring and ever-present being, can be properly 
qualified to furnish the evidence we need. We 
need the promised '' Comforter y^ even the 
^^ Spirit of truth, who shall abide with us for 
ever.'' This is the privilege of every Christian, 
and no less than this can keep off perplexing 
doubts and fears. ^^The Spirit itself beareth 
witness with our spirit that we are the children 
of Grod.'' '' We know that if our earthly house of 
this tabernacle were dissolved, we have a building 
of Grod, an house not made with hands, eternal 
in the heavens.'^ But how do we know this? 
Paul says — read on to the fifth verse — ^^ Because 
he hath given us the earnest of the Spirit, there- 
fore we are always confident.'' ^^And herehy we 
12 



134 THE BIBLE CHRISTIAN. 

know that lie abidetli in us, because lie hatli given 
lis of his Spirit/' " Hereby we know that we 
dwell in him, and he in us, because he hath given 
us of his Spirit/' ^^He that believeth on the 
Son of Grod hath the witness in himself J ^ What 
^^ witness" is it ? Certainly not that of our works, 
for they are not "tV us. The apostle himself 
answers : ^^And it is the Spirit that beareth wit- 
ness, because the Spirit is truth.'' '' Because ye 
are sons, God hath sent forth the Spirit of his 
Son into your hearts, crying, Abba, Father." 
These passages are plain and simple, involving no 
figures, and are therefore to be understood in 
their plain and obvious sense. They teach no 
more nor less than the simple truth that the Spirit 
of God is the agent that first, and continually, 
communicates the knowledge of divine accept- 
ance and love to the heart or consciousness of 
the penitent believer. This appertains to his 
office as Comforter of the people of God. We 
know nothing experimentally of the love of God, 
nor can know, until that love is '^ shed abroad in 
our hearts by the Holy Ghost given unto us." 

But what is this witness of the Spirit ? It does 
not consist of sights, or voices, or dreams. These 
an overheated imagination may suppose to be the 
word of God, the voice of Jesus, assuring us 



EXPERIMENTAL RELIGION. 135 

of peace and pardon ; but it is all delusion, the work 
of tlie imagination merely. ^^ Such testimony/' 
says Bishop Morris, " may serve to flatter the con- 
sciences of carnal professors, but never can impart 
Hhe knowledge of God in the remission of sins/ '' 
It is indeed true, that in some cases such is the 
deep distress of the penitent, and so sudden and 
powerful the impression made by the Spirit in 
testifying of pardon, in communicating the know- 
ledge of acceptance to the soul, that it may occa- 
sion the imagination that a voice was heard, or a 
vision seen. Voices and visions and dreams 
may and oftentimes do deceive us ; not so, how- 
ever, the Spirit of God. He is the '^Spirit of 
truth,' and never deceives. 

Mr. Wesley defines the witness of the Spirit 
thus : ^^By the ^testimony of the Spirit,' I mean 
an inward impression on the soul, whereby the 
Spirit of God immediately and directly witnesses 
to my spirit that I am a child of God — ^ Jesus 
Christ hath loved me and given himself for me,' 
that all my sins are blotted out, and I, even I, am 
reconciled to God. After twenty years further 
consideration, I see no cause to retract any part of 
this." It is thus defined to be an "impression'' 
made on the soul, or a strong persuasion, which 
is about the same. It is not a voice, not a vision, 



136 THE BIBLE CHRISTIAN. 

not a dream; but tlie Spirit makes the heart feel 
a change, a sweet, delightful change. Some- 
times the impression or persuasion is as sudden 
and distinct as if a voice were heard. Hence it is 
compared to a voice, a ^^ small, still voice,'^ hush- 
ing the tumult and tempest of the soul, and pro- 
ducing " a great calm.^^ 

*'My God is reconciled, 

His pardoning voice I hear : 
He owns me for his child, 
I can no longer fear : 
With confidence I now draw nigh, 
And, Father, Abba, Father, cry." 

This is in accordance with the experience of 
many Christians — perhaps of most Christians. 
The darkness suddenly and entirely retires, passes 
away, and heavenly light springs up, the bright 
shining of the Sun of righteousness rising upon 
the soul, and the heavy and oppressive bur- 
den of sin is at once all removed, and the soul is 
light and joyful in the sweet relief. 

But there are many Christians, equally sincere, 
whose experience of conversion, and the evidence 
imparted to them, was not thus suddenly distinct 
and powerful. They were certainly converted at 
once, but they did not perceive the evidence of 
the change in so marked, distinct, and sudden a 
manner. The light of heaven gradually arose 



EXPERIMENTAL RELIGION. 137 

upon item, scattering their darkness by degrees, 
and giving them slowly ^^ the knowledge of the 
glory of Grod in the face of Jesus Christ/^ The 
light which first gave evidence to them of the 
dawning of day upon their souls, was like the 
light which Bunyan's pilgrim saw when he started 
for the celestial city — a light in the distance, 
dimly shining at first, as a candle flickering in its 
socket, scarcely discernible, ready to die out at 
times, and anon flashing up a little, but increas- 
ing as he went forward in brilliancy and power, 
until at last it enlarged to the full blaze of hea- 
venly glory. The ^^ day of small things'^ is not to 
be despised. We must ^^hold fast'^ that we have, 
for " to him that hath" — ^improves what he has — 
^^ shall be given, and he shall have abundance.'^ 
Such an experience as this latter appears to have 
been Mr. Wesley^s. His own account of his con- 
version tells us that it took place while ^^ one was 
reading Luther's Preface to the Epistle to the Ro- 
mans," when the only evidence given was that he 
felt his heart ^^ strangely warmed;" and after 
struggling with doubts, his own conclusion was, 
that ^^as to the transports of joy that usually at- 
tend the beginning of it, especially in those who 
have mourned deeply, God sometimes giveth, 
sometimes withholdeth them, according to the 
12* 



138 THE BIBLE CHRISTIAN. 

counsels of his own will/' This was certainly 
not a very marked experience, and he seems not 
to have been himself at once satisfied that it was 
conversion, but was afterwards abundantly satis- 
fied that then and there he was converted to God ; 
and so his followers have thought. 

Again : the witness of the Spirit consists in the 
very change itself, which cannot but more or less 
distinctly and clearly impress upon the conscious- 
ness the fact that a change has taken place, and 
in the same way indicate the nature of the change. 
Man is not without his natural consciousness in 
conversion, and therefore, when the Spirit changes 
his heart, he is more or less conscious of the 
change — ^feels more or less distinctly that he is 
the subject of a spiritual change; and thus through 
the consciousness the work of the Spirit is its own 
testimony. This is the more evident, from the 
fact that the distinctive nature of the change is 
also a matter of consciousness, and is appealed to 
as constituting a part of the Spirit's testimony, 
and of the evidence of acceptance. In connec- 
tion with the change, the consciousness reports 
the nature of that change. The converted man is 
conscious of relief from an oppressive burden — of 
a sense of softened, subdued feeling — of a strange 
warming of heart before God — of a sweet love, 



EXPERIMENTAL RELIGION. 139 

now first felt, to God, to Christ, to all Cliristians, 
and to everybody — of a beauty in religion, before 
unseen — of a calm trust and confidence in Grod — 
of a desire to please God above all things. All 
this in some degree more or less distinctly the 
consciousness reports. It is the change made by 
the Holy Spirit upon the heart, and which, there- 
fore, the Spirit in the very change itself reports 
to and through the consciousness. It is thus that 
the Spirit ^^ bears witness with our spirit J' In 
renewing the heart the Spirit cries, ^^Abba, Fa- 
ther,^' and the consciousness reports the words 
whereby we cry, ^^Abba, Father.^' 

" *Save, Lord, or we perish !' was their fearful cry, 
While glancing upwards to the angry sky : 
It was enough : — the Saviour gently rose, 
And kindly bade his followers calm their woes : 
* Peace, peace, be still ! ' — the rolling waves were stayed, 
The storms were over and the winds allayed. 
Peace, troubled soul ! the Saviour bids thee rest, 
And calm the tumult raging in thy breast : 
Into thy heart let his sweet smile descend. 
For He will be thy Brother and thy Friend." 



140 THE BIBLE CHRISTIAN 



CHAPTER IX. 

RELIGIOUS DOUBTS. 

** For all thy rankling doubts so sore, 

Love thou thy Saviour still : 

Him for thy Lord and God adore, 

And ever do His will. 
Though vexing doubts may seem to last, 
Let not thy soul be quite o'ercast : 
Soon "will he show thee all his wounds, and say, 
Long have I known thy name — know thou my face 
alway." Keble. 

There are few Christians who escape alto- 
gether the power of '^ Giant Despair/^ and gain 
no personal knowledge of ^^ Doubting Castle/' 
Many Christians of weak faith are almost always 
inmates of ^^ Doubting Castle/' and under the 
power of the ^^ Giant Despair/' They give way 
to doubts and fears until they lose all enjoyment 
of religion^ and are unfitted for the pleasures of 
life. Some are all their days subject to this dis- 
tressing bondage. There are few^ indeed^ who 
are entirely free at all times from religious doubts. 
They will come, though unbidden and unwelcome 
guests, and are not easily driven away. Many 
have been the warm tears shed, and the sighs 



EXPERIMENTAL RELIGION. 141 

breathed, and tlie fervent prayers Tittered, and 
the earnest efforts made, over religious doubts 
and fears. Many a day has been made dark, 
and many an hour dreary and sad, by distressing 
doubts of acceptance and salvation. Religious 
doubts may be classed into three different cate- 
gories. There are doubts respecting the fact of 
our conversion. Such doubts frequently arise 
very soon after conversion, and we have known 
persons made miserahle by them for a day or 
more immediately after professing conversion. 
Satan comes after the first emotions of religious 
joy have gradually subsided, and asks, where 
now is the change and its joys, and suggests 
that perhaps they were deceived, and were not 
really converted. They are but little acquainted 
at that time with the ^^ devices'^ of Satan, and 
know but little of religious experience, and, 
therefore, such doubts are peculiarly distressing^ 
and for a season almost unmanageable. Some, 
alas ! too readily believe the '' father of lies,'^ 
and at once conclude they were deceived, and 
give up all profession of Christianity, and all 
effort after holiness. Many carry these doubts 
through life, and seem never able to satisfy them- 
selves that they are truly born of God. With 
them the fact of their conversion becomes a 



142 THE BIBLE CHRISTIAN. 

"standing doubt :'' they are never able to speak 
confidently of tbeir interest in Cbrist^ or cheer- 
fully and hopefully of their home in heaven : 
their piety becomes gloomy and melancholy, or 
pharisaic and censorious. 

There are many Christians, who, being satis- 
fied of the fact of their having been converted, 
are yet disturbed by doubts of present accept- 
ance. These are fully confident that they have 
been renewed, that they have been " enlighten- 
ed and have tasted of the heavenly gift, and 
were made partakers of the Holy Ghost, and 
have tasted the good word of God, and the powers 
of the world to come -/^ but they are not certain 
of the present favor of God, and cannot now 
confidently call God their Father, and Christ 
their Saviour. They remember with sorrow of 
heart the "peaceful hours,^' the "sweet re- 
freshing views of Jesus and his word,^' the 
"heavenly hours,'^ the "visions so sublime/' 
but they are gone — those sweet, delightful 
moments, all gone, long since gone; and though 
they have not given up their profession of 
Christianity, and their place in the assembly of 
the saints, there is no spiritual joy, no strong 
confidence in Christ, and no sure and certain 
hope of a blissful immortality. Poor man, or 



EXPERIMENTAL RELIGION. 143 

woman ! the heart is fixed on the things of 
the world^ and they have taken the place of the 
Saviour. Blessed Jesus ! thou art still rejected 
of men ! 

There is still another class of Christians troubled 
by religious doubts. These go farther in reli- 
gious experience than either of those we have 
been describing. They have no doubts respect- 
ing either their conversion or their present 
acceptance. They believe in Christy and have 
peace. They love God and rejoice in his love. 
They do good and glorify God, and experience 
large measures of comfort and joy. They walk 
in the fear of God, and are "joyful through 
hope.'^ But they have doubts and fears pecu- 
liar to themselves. These doubts are occasioned 
by the circumstances surrounding them. They 
are in great and sore temptations, and fear and 
doubt if God will impart sufficient grace, or 
make a way of escape for them. They have 
some peculiarity of temperament, which gives 
rise to the fear of death in its worst forms, and 
they doubt if God will support them in a dying- 
hour. They are in persecution, and doubt if 
God will deliver or support them. They are in 
poverty and deep distress, or in adversity^ s more 
general and sore troubles, and doubt if God be- 



144 THE BIBLE CHRISTIAN. 

friends, and will deliver them from actual suffer- 
ing. They are in great affliction and near to 
death, and doubt if God will prove the '^ Hus- 
band of the widow and the Father of the father- 
less/^ There are many things which give rise 
to doubts, many things favorable to a state of 
doubting, many predisposing causes. There are 
persons of a timid, fearful, distrustful spirit, who 
are ever ready to doubt, unwilling to be confident, 
and easily induced to fear. There are many of a 
melancholy, gloomy disposition, ever disposed to 
magnify difficulties, and to look exclusively at 
the dark side of every picture. In some, this 
disposition amounts to a kind of monomania, a 
morbid melancholy. Such a state was that of 
the poet Cowper. It is indeed a sad condition ; 
but much of it arises from habitual distrust, and 
a love of melancholy scenes and associations. It 
may be resisted, especially in its incipiency, and 
ought to be. There are persons who pass through 
great and sore afflictions and sufferings, and per- 
mit these things to weaken their faith, by giving 
way to sorrow and prolonged grief, and thus 
doubts and fears are induced and strengthened. 
There is a want of faith in the goodness and 
wisdom of God^s providence, and in the promises 
of the Bible. Doubting is the opposite of faith : 



EXPERIMENTAL RELIGION. 145 

where there is but little faith there will be many 
doubts; and where there is but a weak faith 
there will be strong doubts. Doubts are fre> 
quently caused by defective religious experience. 
Those who profess religion without experiencing 
a change of heart must necessarily be exposed to 
many doubts, if they be not confirmed in self- 
deception, or presumption. Those who enter the 
Christian communion, supposing themselves to 
have been regenerated in baptism, and those 
trusting to a mere speculative faith, and those 
relying on their good works, soon experience the 
rottenness of their foundations and the weakness 
of their hopes, and consequently have let in 
upon them a flood of doubts and fears. In the 
majority of cases, however. Christians get into 
'' Doubting Castle'' by leaving the right way to 
the Celestial City. While in the straight way to 
heaven, the Sun of righteousness shines continu- 
ally on the soul. The light of heaven streams 
down the narrow path that leads to heaven, and 
while in that path no darkness overshadows us. 
But the light shines only down the pathway to 
heaven : while in it all is light ; while out of it 
all is dark. Many Christians have an experience 
that resembles a cloudy day in which alternate- 
ly the sun shines out beautifully and brightly, 
13 



146 THE BIBLE CHRISTIAN. 

and then is hid behind dark, frowning clouds. 
Sin is the only cloud that can shut out the light 
of life from the heart of the child of God. 
" Your sins/' says Isaiah, ^^ have separated be- 
tween you and God.'' We lose our ^^ first love/' 
and grow doubtful, and walk in darkness by actual 
transgression, neglect of duty, or unbelief. Sin 
is a disease that will weaken the soul and shut 
out the light of heaven, and induce spiritual 
decay. Sin is a moral leprosy, a plague-spot on 
the soul, a gangrene tending to putrefaction and 
death. By sin we leave the path of light and 
life, and enwrap our souls Jn darkness. '^ It is 
of essential consequence," says Dr. Wardlaw, 
'^ for U8 to be impressed with the conviction that 
if we are destitute of peace and joy, the cause is 
in ourselves — uniformly and exclusively in our- 
selves. It is not that God has withdrawn from 
us, but that we have withdrawn from God." 
Doubta are injurious, and in most cases sinful, if 
not in all. If they arise from unbelief or want 
of faith, that is undoubtedly sinful, and perilous, 
for no greater insult can be oiFered to God than 
deliberately to disbelieve or doubt his word ; 
and sooner or later unbelief will damn the soul. 
''He shall convince the world of sin, because 
they believe not on me." If want of confidence. 



EXPERIMENTAL RELIGION. 147 

weakness of faith, be the cause of doubts, then 
faith is the remedy. '^ Have faith in God. If 
ye have faith as a grain of mustard-seed, ye 
shall say to this mountain, be thou removed 
and be thou east into the midst of the sea, and 
it shall obey you.^' No difficulty is too great for 
faith to overcome. If doubts arise from a defec- 
tive religious experience, the defect must be 
supplied by a correct evangelical experience 
These rotten foundations must be forsaken. We 
must build upon a living faith in the atonement 
of Christ, producing a thorough change in heart 
and life. If Jesus Christ be not formed in us 
the hope of glory, we have no well-grounded 
hope, and are wrapping around us a cloak of 
self-deception, or presumption, which will fall off 
in death, and expose our nakedness and guilt. 
If these doubts arise from sin, either of trans- 
gression or neglect, or unfaithfulness in the dis- 
charge of duty, it is but tautology to say that 
they are sinful. Whatever sins we are guilty of, 
must be given up, given up at once and entirely. 
They may be long- cherished sins, besetting sins, 
sins we delight in ; but they must be renounced, 
or they will hide the Saviour from our eyes, de- 
stroy the comforts of the soul, and ultimately 
ruin it for ever. '^ No man can serve two mas- 



148 THE BIBLE CHRISTIAN. 

ters/' Christ and sin cannot dwell long together 
in the same heart. The human heart is too 
small to contain both. Sin must be given up, or 
Grod will leave the heart. A sad day that, when 
God takes his departure from the heart ! 

Sad work these religious doubts make. They 
present religion in an unattractive, repulsive light 
to others, who know nothing of its power, and 
tend to discourage those who are weak in faith. 
They cripple the energies of the soul, weaken 
faith, destroy religious enjoyments, hinder com- 
munion with God, retard religious progress, pro- 
duce a gloomy, melancholy state, or a careless 
indifference, and finally result in apostasy and 
ruin. Who can enj oy religion or move forward with 
any confidence in the path of duty with the idea 
harassing him that he is not accepted of God ? 

Is it possible that the Christian can be free 
from doubts and fears, and enjoy a state of reli- 
gious assurance, and confidence, and hope? 
After what has been said in the preceding chap- 
ter, we can hardly regard this as a question. 
Since the Bible is so full of encouragements and 
promises; since God is so abounding in mercy 
and grace; since Jesus is mighty to save and 
strong to deliver, and ever liveth to make inter- 
cession for us ; since the Holy Spirit is our special 



EXPERIMENTAL RELIGION. 149 

Comforter, to abide with us for ever; since angek 
are our ministering spirits, building tbeir camps 
around us by day and by nigbt ; since all things 
work together for our good; since eternal glory 
is the reward of our faith and patience, who can 
say that we may not, should not be fully assured 
in our minds, and live in the strongest confidence 
and hope, without a disturbing doubt, or a single 
disquieting fear? Wherefore should we doubt? 
Grod is all love, Jesus all-powerful, grace all-suffi- 
cient, and heaven all-glorious. Whom should 
we fear ? ^^ If God be for us, who can be against 
us?'^ What should we fear? "Although the 
fig-tree shall not blossom, neither shall fruit be 
in the vines; the labor of the olive shall fail, 
and the fields shall yield no meat; the flock shall 
be cut off from the fold, and there shall be no 
herd in the stalls : yet will I rejoice in the Lord, 
I will joy in the God of my salvation.'^ "Who 
shall separate us from the love of Christ? shall 
tribulation, or distress, or persecution, or famine, 
or nakedness, or sword ? Nay, in all these things 
we are more than conquerors, through him that 
loved us. For I am persuaded, that neither 
death, nor life, nor angels, nor principalities, nor 
powers, nor things present, nor things to come. 
nor height, nor depth, nor any other creature, 
13* 



150 THE BIBLE CHRISTIAN. 

shall be able to separate us from tbe love of God 
wbicb is in Cbrist Jesus our Lord/^ ^^ Why art 
thou cast down^ my soul ? and why art thou 
disquieted within me ? Hope thou in God ; for I 
shall yet praise him, who is the health of my 
countenance and my God/' ^^Thou hast put 
gladness in my heart, more than in the time that 
their corn and their wine increased. I will both 
lay me down in peace and sleep, for thou, Lord, 
only, makest me to dwell in safety/' '' Though 
he slay me, yet will I trust in him.'' '' I will 
bless the Lord at all times : his praise shall con- 
tinually be in my mouth." ^^ Rejoice in the 
Lord, ye righteous, and sing for joy." ^' Re- 
joice in the Lord always, and again I say, 
rejoice." ^^ Rejoice evermore." Such is the 
language of the Bible. In this there appears no 
room for doubts or fears : all is cheerful con- 
fidence, undoubting assurance, and lively hope. 
No distressing doubts, no moping melancholy, no 
long-faced sadness belongs of necessity to evan- 
gelical Christianity. ^^It is plain," says Presi- 
dent Edwards, in his work on the Affections, 
*^ that it was a common thing for the saints that 
we have a history or particular account of in the 
Scriptures, to be assured.^ ^ The Confession of 
Faith of the Congregational churches, adopted 



EXPERIMENTAL RELIGION. 151 

in 1680, says, ^^Such as believe in the Lord 
Jesns, and love him in sincerity, endeavoring to 
walk in all good conscience before him, may in 
this life be certainly assured that they are in a 
state of grace, and rejoice in the hope of the 
glory of Grod, which hope shall not make them 
ashamed/' Dr. Upham, in his Life of Faith, 
says, ^^A few years since, an elder of a Pres- 
byterian church in Ohio died at a very advanced 
age. His long life had been distinguished for 
its blameless innocence, its strong faith, its meek 
and humble devotedness to Grod. And he was 
enabled with thankfulness to the divine grace, 
which he had experienced, to assure his pastor, 
in the course of this conversation, (on his dying- 
bed,) that during the seventy years which had 
intervened since his conversion, ^ he had never had 
a dark hour.' '' Mrs. Hester Ann Eogers says 
in a letter to a friend, who inquired if she had 
doubts, ^' Blessed be God, I have not the shadow 
of a doubt.'' Dr. Wayland says of Dr. Judson, 
in his Memoir of that distinguished Baptist 
missionary, ^' From the moment of his conver- 
sion, he seems never, through life, to have been 
harassed by a doubt of his acceptance with God. 
The new creature was so manifest to his con- 
sciousness, that in the most decided form he had 



152 THE BIBLE CHRISTIAN. 

the witness in himself/' This is surely a blessed 
state of religious experience, and thousands have 
enjoyed it. It is within the reach of every one. 
•^ Nothing spectral in appearance, nor sepulchral 
in tone, nor ascetic in habit, nor cynical in spirit, 
should characterize a Christian : he is a child of 
light, and should live and act as such : he should 
be like one of the sons of the morning, dropped 
from paradise, and bending his way back to it 
again, and bearing the trials of earth with the 
recollection of his happy destiny and the pros- 
pect of his future glory : he should have some- 
thing of the bliss of heaven, but withal much 
of its seriousness too.'' 

But how may such a state be enjoyed ? By 
faith in Christ and consistency of conduct. 

*< Believe, and show the reason of a man, 
Believe, and taste the pleasures of a God, 
Believe, and look with triumph on the tomb." 

^^ Believe much," says Archbishop Leighton^ 
^^and you shall love much.'' 

"I sat me down in earth's benighted vale. 

And had no courage and no strength to rise : 
Sad, to the passing breeze I told my tale, 

And bowed my head and drained my weeping eyes 
But Faith came by and took me by the hand ; 

And now the valleys rise, the mountains fall ; 
"Welcome the stormy sea, the dangerous land ! 

With faith to aid me, I can conquer all.'* 



EXPERIMENTAL RELIGION. 153 



CHAPTER X. 

TEMPTATIONS. 

' ' What war so cruel, or what siege so sore, 

As that which strong temptation doth apply 
Against the fort of reason evermore, 
To bring the soul into captivity ?" 

Spenser. 

x\n important part of religious experience con- 
sists of tlie conflict with temptation. ^^ Every 
man is tempted. ^^ No Christian is, or can be, 
while in this world, entirely free from temptation. 
Jesus Christ, while on earth, was frequently 
tempted, and Satan only left him at any time 
^^for a season.'^ The best and holiest of men 
have struggled hard with divers temptations. 
We cannot be free from them in this life. There 
is no state or position in religion which exempts 
the Christian from temptations while on earth. 
Our first parents, in all the purity and holiness 
of their paradisiacal state, when they enjoyed the 
presence and favor of God, were subject to temp- 
tation. Our probationary condition implies the 
possibility of temptation. "^ We are on trial, and 



154 THE BIBLE CHRISTIAN. 

may stand or fall; or rather, may recover our 
position in tlie favor of God, or continue in our 
fallen and ruined state. God has placed us here 
not only as probationers, but also as free agents, 
and as such we are exposed to temptations from 
without and within. 

•* I made him just and right ; 



Sufficient to have stood, yet free to fall : 
Such I created all the ethereal powers, 
Both them who stood and them who fail'd : 
Freely they stood who stood, and fell who fell. 

If man were not free, he could not be tempted. 
Every free agent, not unchangeable and impec- 
cable, may be tempted ; but man is such a free 
agent; therefore he is liable to be tempted. The 
moral position of our world is such, that man is 
open to influences from without, influences out 
of himself, spiritual agencies from other worlds. 
'' This world of ours,^' says Trench, in his Notes 
on Miracles, ^^ stands not isolated, not rounded 
and complete in itself, but in living relation with 
two worlds — a higher, from which all good in it 
proceeds — and this lower,^^ the kingdom of 
Satan, ^^from which all evil.^^ This world stands 
in such relation to heaven and to hell, that both 
God and Satan have free access to it — God as to 
a rightful province of his dominion, and Satan as 
the great adversary of God and man, invading 



EXPERIMENTAL RELIGION. 155 

the territory of Grod, and seeking the ruin of 
man. Thus all that is good in man is ascribed 
to the agency of the Spirit of GTod ^^ working in 
us to will and to do /' and all evil to Satan, who 
" goeth about as a roaring lion, seeking whom he 
may devour.'^ Nor does this destroy the respon- 
sibility of men. It is still their good and their 
evil. It is theirs, since it is an act of their will 
which alone gives it leave to enter, and adopts it. 
To each man the key is committed and the task 
given to keep closed the gate of his soul '' to his -^ 
enemy, and open to the Spirit of God.'' Satan 
may approach his soul. This is no sin in the 
man. He may seek to enter, knock at the door, 
ask for admittance. This is no sin in the man. 
But if he stop to reason with Satan, if he open 
the door, if he indulge the temptation, this is 
sin : here it begins. It is no sin to be tempted ; 
but to indulge temptation, to yield to it, is sin. 
Christ, who was '' without spot, and blameless,'' 
and ^^knew no sin," was often tempted, but never 
overcome of temptation. 

Satan is a real being. "Of the real person- 
ality of this dreadful being," says James, " there 
can exist no well-founded doubt to any one who 
with meekness and docility submits his under- 
standing to the teaching of Grod's word. To 



156 THE BIBLE CHRISTIAN. 

resolve what is there affirmed of his varied attri- 
butes and actions into mere orientalisms, and to 
conceive that nothing more is intended than a 
bold personification of the evil principle, goes far 
to turn the whole gospel history into fable, and 
requires but another and more adventurous st^p 
in the interpretation of Scripture to convert even 
the Saviour himself into an ideal character, and 
to make him only the personification of virtue. 
Of the history of Satan we know hut little, ex- 
-v cept that he is an apostate spirit, a fallen angel, 
preexistent to man, cast out of heaven for his 
sin, and now in some unknown manner employ- 
ing himself in seducing others to sin.'' ^^ The 
devil,'' says Sartorius, ^^ as the Scripture teaches, 
is no superstitious story, no child-fearing spectre, 
no corporeal monster, but a spirit which, accord- 
ing to our Saviour, continues not in the truth, in 
which and to which it was created; but one 
which, falling into the deceit of selfishness, be- 
comes a liar, denies the love of God, is the first 
liar, the father of lies, and the father of all 
wickedness." He is called the '^ devil," which 
signifies a slanderer and accuser — the "wicked 
one," implying that his whole character is made 
up of intense wickedness, without the least ad- 
mixture of good — the " tempter," because he is 



EXPERIMENTAL RELIGION. 157 

constantly engaged in seducing others to sin — a 
^^ liar, and the father of lies/^ because he was the 
first to lie, and his trade is to lie and deceive — 
the ^^old dragon and serpent/' signifying his 
dreadful and malignant character, and identify- 
ing him as the archfiend who deceived our first 
parents. Such is Satan. 

He is not, however, the only spirit engaged in 
seducing men to sin. When his fall took place 
in heaven, he was not alone in the great defec- 
tion. He carried with him a vast number of the 
angels — a ^Hhird part of the stars of heaven.^' 
He is the head and leader of these, and all afe 
engaged in one vast combination for the ruin of 
man. 

" Devil with devil damn'd firm concord holds." 
Hence we read of one possessed of a '' legion of 
devils/^ of a woman, out of whom Christ cast 
^* seven devils/' and the parable of a man, out 
of whom a devil was cast, which returned to his 
house whence he came out, and finding it ^^ swept 
and garnished, goeth and taketh to himself seven 
otlier devils, and they enter into him and dwell 
there, and the last state of that man is worse 
than the first.'' Charles Wesley speaks of them 
a.s innumerable : 
14 



158 THE BIBLE CHRISTIAN. 

*' Angels your march oppose, 

Who still in strength excel : 
Your secret, sworn, eternal foes, 

Countless J invisible: 
From thrones of glory driven. 

By flaming vengeance hurl'd : 
They throng the air^ and darken heaven^ 

And rule this lower world." 

Thus the Christian^ as is every man, is exposed 
to a countless multitude of spiritual foes and their 
insidious snares. 

"Ah me ! how many perils do enfold 
The righteous man, to make him daily fall !" 

^^ In what manner Satan tempts men to sin is 
a deep mystery/' But it is no deeper mystery 
than the access of the Spirit of God to our hearts, 
and his influence upon them. We can no more 
describe the manner of the one than of the other : 
both are mysterious to us at present; and we 
cannot deny the one without denying the other 
also. Satan does tempt men to' sin. We know 
the fact : it is a matter of revelation, of experi- 
ence, of consciousness. We are not concerned 
about the matter of explaining the liow of these 
temptations. It is enough for us to know thr> 
they exist. But we are not altogether ^^ ignorant 
of his devices.'' He tempts men in various- 



EXPERIMENTAL RELIGION. 159 

ways. He makes use of our passions, appetites, 
desires, propensities, tempers and dispositions, to 
lead us into sin. He excites and increases them^ 
stirs them up, wakes them into clamorous callings 
for gratification, until the man is led away into 
sin — and again and again, until his passions have 
the mastery over him, and he becomes a slave tc 
his own evil nature. He makes use of our 
minds, our intellects, suggesting doubts, evil ima- 
ginings, blasphemous thoughts, self-accusations, 
wanderings of mind in devotional exercises, and 
leading them into impure and erroneous trains 
of reflection. In this way he greatly annoys 
Christians. He makes use of our circumstances. 
If poor, he will suggest hard thoughts of God, 
doubts of acceptance with him, gloomy despond- 
ency, doubts of the fulfilment of the promises, 
and will tempt to robbery, theft, fraud, over- 
reaching, deception, or some form of dishonesty, 
and will excite envy, hatred, malice, and such 
like. If rich, he will excite pride, haughtiness, 
oppression, persecution, ambition, emulation, 
strife and contention. If afflicted and distressed, 
he will accuse of sin, suggest doubts of divine 
favor, and of the goodness of God. He makes 
use of associations. If a drunkard be near 
spirituous liquors, he will be strongly tempted to 



160 THE BIBLE CHRISTIAN. 

drink : if a licentious person be in a favorable 
position^ lie will be tempted to vice ; and so with 
all wbo are placed near tbe objects of unlawful 
desire. He makes use of companions, and by 
means of others leads men to sin. This is a fre- 
quent and successful way of temptation. Few 
are firm enough always to resist the persuasions 
and entreaties of friends and relatives. He 
makes use of the world as a means and an occa- 
sion of temptation. The society, the habits, cus- 
toms, maxims, fashions, pleasures, amusements, 
and opinions of the world, all give rise to various 
temptations. It is difficult to resist the pleadings 
of worldliness, and be denounced as singular, un- 
fashionable, and mad. There are particular sins 
to which Satan is attached, and which he delights 
to induce men to commit : such as falsehood, 
pride, ambition, envy, malice, wrath, revenge, 
discontent, murmuring, and resistance of God^s 
will. These are points in which the wicked are 
very like to Satan, in which they imitate him. 
Satan thus tempts men in every possible way. 
When he cannot succeed by one method, he tries 
another. When one devil cannot get into the 
heart, he takes with him seven other devils more 
experienced than himself, and together they seek 
entrance. At times he comes suddenly by way 



EXPERIMENTAL RELIGION. 161 

of surprise as a ^^ roaring lion/^ and would take 
tlie soul by storm. At other times lie approaches 
gradually, and seeks to lead off the soul by de- 
grees, slowly and almost imperceptibly, from God 
and holiness ; and the man is led on, step by step, 
persuaded that all is right, until he is '^ clean 
gone'' from all that is right. The usual persua- 
sives of Satan in such cases are, that there is no 
harm in it ; that no one will notice it ; that it is 
so very little a thing; that other Christians do the 
same thing or worse. These are Satan^s old and 
patent arguments — ^his plausible lies. To accom- 
plish his fiendish purposes, he '' transforms'' him- 
self ^* into an angel of light;" and, armed with 
Bible arguments and precedents, and passages of 
Scripture, he goes forth to deceive the "very 
elect." Thus Milton represents him as having 
deceived Uriel, 

"One of the seven 



Who in God's presence, nearest to his throne, 
Stand ready at command." 

To do this successfully, 

"A stripling cherub he appears, 
Not of the prime, yet such as in his face 
Youth smiled celestial, and to every limb 
Suitable grace diffused, so well he feigned." 

In this character, as an angel of light, he works 
14* 



162 THE BIBLE CHRISTIAN. 

in all religious controversies ; in all cliurcli quar- 
rels, difficulties and divisions; in all religious 
strife and persecutions for conscience' sake ; in all 
bigotry, exclusiveness, and want of union and 
cooperation. 

** Oftentimes, to win us to our harm, 
The instruments of darkness tell us truths — 
Win us with honest trifles, to betray us 
In deepest consequence." 

Sucli is the Christian's adversary, and such some 
of his ways of seducing to sin. '' The very idea 
that we have to combat with such a foe — a foe 
that had the courage to attack Ihe Son of God — - 
a foe the more dangerous from the cloud of 
mystery that hangs about him and conceals his 
movements from observation — a foe that actually 
subdued our first parents, notwithstanding their 
perfect innocence and paradisiac situation — a foe 
whom success has made bold and experience 
sagacious in ruining souls — a foe that may be 
near us at any moment, unseen, and therefore 
unnoticed, and may be preparing some new kind 
of attack — is indeed sufficient to alarm us far more 
than it does, and to put us upon the best means 
of averting the danger. There seems about too 
many professing Christians a careless confidence, 
and an air of unwarranted security, which their 



EXPERIMENTAL RELIGION. 163 

situation of extreme peril does not justify, and 
which. is quite opposed to the solemn warnings 
contained in the word of God/' Thus it is that 
we '^ work out our salvation with fear and trem- 
hling,'^ and ^^ rejoice with trembling J^ 

How may we best meet and resist temptation ? 
In answer to this, the Scripture gives abundant 
encouragement and instruction. Satan is now a 
vanquished foe; for Jesus, our Mediator, met 
him in the wilderness, and thrice defeated him ; 
and on Calvary he met all the combined powers 
of hell, and gained a complete victory over earth 
and hell. " He conquered when he fell.'' God 
promises protection, strength and victory to all 
who, trusting in him, perseveringly ^*' resist the 
devil." The Holy Spirit is promised and offered 
to all for direction, support and assistance. The 
assurance is given, that '^ no temptation shall be- 
fall us but such as is common to men," but 
"such as we are able to bear," and that God 
"will, with the temptation, make a way of es- 
cape." For all this we cannot be too thankful, 
nor too diligent in the use of the means provided. 
Those means will avail us nothing if we do not 
use them. 

We have first of all the exhortation to "be 
sober and vigilant, because our adversary, the 



164 THE BIBLE CHRISTIAN. 

devil; goeth about as a roaring lion^ seeking whom 
he may devour/^ Sobriety is to be exercised. 
It means '' not merely a restraint upon our fleshly 
appetite, so as not to be intoxicated with strong 
drink, but also a restraint upon the lusts of the 
mind, so as not to have the soul intoxicated with 
the love of the world. Many a man has a 
drunken soul who never had a drunken body in 
his life. Beware of spiritual inebriety J^ '' Take 
heed to yourselves, lest at any time your hearts 
be overcharged with surfeiting and drunkenness, 
and cares of this life.'' ^' What can an intoxi- 
cated man do against a roaring lion ? He can 
neither fight nor flee.'' We must exercise vigil- 
ance. '' Who that is asleep can defend himself 
against a lion ? How cautiously, how circum- 
spectly should we walk, if we were in a country 
where wild beasts were common, and saw the 
footprints and actually heard the roar of a lion ! 
Such is our situation. See to it, then, that ye do 
walk circumspectly : looking all round, watching 
every object, lest it conceal the enemy: your 
trials, your comforts, your occupations, your 
tastes, your pleasures, your desires, your beset- 
ting sins ; and especially watch your hearts with 
all diligence. An unwatchful Christian is sure 
to be an unsuccessful one." Prayer must be 



EXPERIMENTAJ. UELiGiON. 165 

added to watcMulness. '-Watcli and prai/j that 
ye enter not into temptation." Sobriety, vigil- 
ance and prayer constitute tlie great safeguards 
against temptation. Those who employ these 
properly and constantly, surround themselves 
with an atmosphere almost impervious to Satanic 
influences. Prayer is the approach of the soul 
to the immediate presence of God, and Satan 
cannot stand in the presence of God. Satan fears 
nothing so much as fervent prayer. 

"And Satan trembles when he sees 
The weakest saint upon his knees." 

"We never feel so strong, we never are so 

strong, as when we are bowing down before the 

throne of God. Satan has little hope of the man 

whom he cannot draw away from his closet. He 

regards him in that refuge as in an impregnable 

fortress.^' " Lead us not into temptation.^^ We 

should avoid all occasions of temptation. 

'* They that fear the adder's sting, will not come 
Near her hissing." 

It is wilful presumption for us to go where we 
may expect to be tempted, and is likely to prove 
fatal to our virtue. 

" How oft the sight of means to do ill deeds 
Makes ill deeds done." 

We must keep out of the way of temptation. 



166 THE BIBLE CHRISTIAN. 

We liave enough to do to resist Satan when he 
comes to us, without going where he is. He 
that runs into danger is not wise. 

**We see, we hear with peril: safety dwells 
Remote from multitude." 

After all, temptations will come, oft and many. 
When they do come, we are to resist them. 
^^ Resist the devil, and he will flee from you.'' 
We may not turn and fly : we are to face the 
foe, and face him as a foe — not to dispute, reason 
or parley, but to fight and conquer. He cannot 
stand proper resistance : he will flee. To resist 
him successfully, God has provided an armor, 
which is to be worn and used on all occasions. 
We may not put off our armor. The Christian 
soldier sleeps in arms. What is that armor? 
St. Paul describes it, when he says, '' Put on the 
whole armor of Grod, that ye may be able to stand 
against the wiles of the devil. For we wrestle 
not against flesh and blood, but against princi- 
palities and powers, against the rulers of the 
darkness of this world, against spiritual wicked- 
ness in high places. Wherefore take to you the 
whole armor of God, that ye may be able to with- 
stand in the evil day, and having done all to 
stand. Stand, therefore, having your loins girt 
about with truth ; and having on the breast-plate 



EXPERIMENTAL RELIGION. 167 

of righteousness ; and your feet shod with the 
preparation of the gospel of peace ; and, above 
air' — over all — ^Haking the shield of faith, 
wherewith ye shall be able to quench all the 
fieiy darts of the wicked. And take the helmet 
of salvation'^ — ^^the hope of salvation'^ — ^^and 
the sword of the Spirit, which is the word of 
God ; praying always with all prayer j and sup- 
plication in the Spirit, and watching thereunto 
with all perseverance and supplication for all 
saints.^' ^^ This is the victory that overcometh 
the world, even our faith.'' ^^ Whom resist stead- 
fast in the faith.'' 

In a short time we shall be beyond the reach 
of temptation. Satan has for ages been shut out 
of heaven, and can find no entrance there. 
^' There shall in no wise enter into it any thing 
that defileth, neither whatsoever worketh abomi- 
nation, or maketh a lie." Heaven is for ever 
closed to every tempter, and to every tempting 
influence. No fear, no doubt, no falling into sin 
can be known there. Who enters there closes 
his warfare, rests from his labors, puts away his 
armor, and receives a crown, a palm of victory, 
and a harp of gold; henceforth honor, triumph 
and joy are his for ever. Who enters there, goes 
out ^' no more for ever." 



168 THE BIBLE CHRISTIAN, 



CHAPTER XI. 

RELIGIOUS PROGRESS. 

*' Nature knows no pause in progress and develop- 
ment, and attaches her curse on all inaction." 

Goethe. 

" Not enjoyment, and not sorrow, 
Is our destined end or way ; 
But to act that each to-morrow 
Find us farther than to-day." 

Longfellow. 

Religious experience is a progressive work. 
It is a race ; and the goal is at the end. It is a 
warfare and spiritual conflict; and the last enemy 
is death. It is a journey and pilgrimage ; and 
the resting-place and home is heaven. It is a 
growth, in which the young convert is a ^^babe^' 
ia Christ, and must grow in the knowledge and 
love of Grod. It is a work, in which we are to 
leave the foundation, and proceed with the super- 
structure until the whole building is complete. 
It is a learning, in which we are to leave the first 
principles, the rudiments, and go on toward the 
higher branches of perfect knowledge. It is a 
purifying process, in which "the Lord sitteth 



EXPERIMENTAL RELIGION. 169 

upon his people as a refiner of silver/' until he 
beholds the full development of his own image in 
them. 

This is in accordance with the great law of 
progression that pervades and governs all things. 
Progression is a law of the universe. God alone, 
the eternal Creator and Ruler of all things, is 
unchangeable. Of him, and of him alone, can 
it be said, '^ From everlasting to everlasting, thou 
art Grod : the same yesterday, to-day, and for 
ever/' There is not an atom, a planet, a sun, or 
an existence of any form in the whole universe 
that is unchangeable. Every sun and every sys- 
tem and every form of being are moving, changing, 
progressing. Heaven is not exempt. Perpetual 
progress reigns in heaven. '' Come up higher,'' 
is for ever sounding from the throne of Grod. 
Knowledge for ever developing, glories for ever 
unveiling, and joys for ever increasing, constitute 
the experience of angels and sainted spirits. 
Heaven is one eternal day, whose light is always 
increasing, and yet always perfect. It is one 
continued ascent, enlarging the view, opening and 
disclosing the scenery, and increasing the light 
and glory. This law is in force in hell. Hell is 
a ^^ bottomless pit," where the sinner sinks lower 
and lower, yet finds no bottom. It is a lake that 
15 



170 THE BIBLE CHRISTIAN. 

'^ burns with fire and brimstone/' where ^^ the 
smoke of their torment ascendeth up for ever and 
ever/' That which continues to burn must in- 
crease in heat, and hell burning for ever must 
ever increase in torment. There despair grows 
deeper and darker, and becomes the ^^ blackness 
of darkness for ever'' — darkness changing into 
blackness for ever. "' There shall be weeping and 
wailing and gnashing of teeth;" and as the sym- 
pathetic chord of our nature increases suffering 
by contact with the sufferings of others, the suf- 
ferings of hell must grow in intensity for ever. 
As there is not a '' drop of water to cool the 
parched tongue" while "tormented in the flame," 
the tongue must become more and more parched, 
and the torment greater and greater. 

This law is applicable to man in his religious 
character and relations. He cannot be stationary, 
cannot occupy any one fixed position in spiritual 
attainments. He must "go forward" or back- 
ward. "The path of the just is as the shining 
light, that shineth more and more unto the per- 
fect day." "Therefore leaving the principles of 
the doctrine of Christ, let us go on to perfec- 
tion." "They go from strength to strength." 
" But this one thing I do, forgetting the things 
which are behind, and reaching forward to those 



EXPERIMENTAL RELIGION. 171 

whicli are before, I press toward the mark for tlie 
prize of tlie high calling of God in Christ Jesus/ ^ 
'^But grow in grace and in the knowledge of 
our Lord Jesus Christ/' ^^As newborn babes, 
desire the sincere milk of the word, that ye may 
grow thereby/' ^^Add to your faith virtue, and 
to virtue knowledge, and to knowledge tempe- 
rance, and to temperance patience, and to patience 
godliness, and to godliness brotherly kindness, 
and to brotherly kindness charity/' ^^I write 
unto you, little children. — I write unto you, young 
men. — I write unto you, fathers." 

Nor is this spiritual growth, this progress in 
religious experience confined to this life, or 
limited to the season of human probation. The 
Christian does not cease to live when he dies : 
the scene of his existence is then only changed 
from earth to heaven, from time to eternity. He 
continues to live when he is dead ; and continues 
to go forward, increasing in growth and improve- 
ment. He is for ever approximating the infinite, 
yet never reaching it. '^ The period will come/' 
says the Rev. Abel Stevens, ^^ when the feeble 
child, whose intelligence scarcely reaches the 
limits of its nursery, will stand forth somewhere 
in the universe, mightier in mind than the tallest 
archangel that shines amidst ^ the excellent glory.' 



172 THE BIBLE CHRISTIAN. 

It may never reach that angel, for he also will 
advance for ever ; but it will reach his present 
position, and pass it, and leave it in the distance 
behind as a fading point of light. The time will 
come when that new-born spirit, now unequal in 
intelligence to the insect that perishes, will mount 
up as on eagles' wings, will range through un- 
known worlds, will bow itself amidst the light of 
Grod's own throne, and may even transcend the 
present capacity of all created intelligence. Only 
God is infinite : all other intelligence in the uni- 
verse has therefore a present limit ; but there is 
no limit to the capacity of that dawning spirit.'^ 

This gives some idea of religious growth and 
improvement. It is a great necessity. It is per- 
petual and without limit. The Christian begins 
the spiritual life, but is never to reach in it any 
fixed position, where he may safely stand. At 
every step in his pathway there comes sounding 
across the waters of time the warning voice of 
God, ^^ Delay not in all the plain ;^^ and at every 
point in religious experience that same voice 
comes repeating, '' Go forward/' No difficulties 
may excuse him in delay. While the ^' mark of 
the prize'^ is before him, he must " stretch every 
nerve and press with vigor on.^' From youth to 
old age he must ^^urge on the restless strife,' ' 



EXPERIMENTAL RELIGION. 17S 

and, dying, pass to a better land, wliere he can 
improve more rapidly in purity and joy. He 
must ^^ walk and not faint, run and not be weary, 
mount up on wings as eagles f' bis peace must 
'' flow as a river, and bis righteousness as tbe waves 
of tbe sea.^' Tbe Christian starts out to be like 
Grod and to enjoy God ; and, as God is infinite, 
eternity cannot suffice for him to arrive at perfec- 
tion in knowing, becoming like, and enjoying 
God. Such is religious progress. It is a growth 
in knowledge, virtue and happiness for ever, 
without a limit or an end. ^^ We know not what 
we shall be. ^^ 

All of this applies to religious experience. It 
is progressive. There is the '^ babe in Christ.'' 
He is weak, tries to walk, but stumbles, falls, 
rises — stumbles, falls again ; and it may be many 
times;' but he gradually gains strength as he 
leans on the arm of Jesus for support : by degrees 
the fibres and muscles and tendons grow strong, 
and the bones harden, and he can walk with ease : 
then he can walk rapidly, and even run, and not be 
weary. He thus grows to be a ^^ young man" in 
Christ, and is ^' strong.'' He goes forward still 
in religious advancement, his judgment becomes 
mature, his habits are fixed, his heart is enlarged, 
and he becomes far advanced in godliness. He 
15* 



174 THE BIBLE CHRISTIAN. 

is a ^^ father'^ in Christ. It is as a man ascend- 
ing a high mountain from a deep, dark valley. 
The first day his vision becomes somewhat en- 
larged ; but often he is in darkness and amongst 
the clouds, and his legs are tired, and his feet 
are swollen and sore. The next day is, perhaps, 
still more trying to his feet and legs, and the 
clouds are nearer and somewhat darker around 
him. Another day his feet become more accus- 
tomed to the walking and climbing, and improve, 
and at night he is not so weary as before ; and 
then the view begins to enlarge and increase in 
loveliness. Still another day comes, and he gets 
on scarcely regarding weariness, hardly slipping, 
as formerly, seldom falling, as he had so often 
done ; but he is charmed with the unbounded 
prospect opening around him on every side. The 
fifth day he runs forward with delight, and is 
eager and happy to get higher and higher, in or- 
der to view to greater advantage the beautiful 
scenery. And so it continues till he reaches the 
top, whence he can see all the plains, and valleys, 
and the hill country, and the '^ grand old woods,^^ 
and the beautiful land beyond the river. Thus 
is it with the Christian. His strength and peace 
increase the farther and farther he goes. For a 
while he may suppose that as he is weak, slips 



EXPERIMENTAL RELIGION. 175 

and falls so often^ and is so hidden from the 
light, he can never reach the top. But these 
difficulties are increased by delay, and overcome 
(mly by pressing on. God provides one who will 
take him by the hand and lead him in the right 
path; and; if necessary, will carry him in his 
bosom as a feeble lamb of the flock, and will 
assist him in weakness and defend him in danger. 
The enjoyments of religion greatly increase as we 
go forward. The sweetest grapes, and the largest, 
richest clusters, grow farther and farther on along 
the way to heaven. The light shines more and 
more, the view enlarges, the prospect widens, the 
scenery becomes more beautiful, the sun shines 
with more warmth, the birds sing more sweetly, 
the flowers are more lovely and fragrant, the air 
is purer, as we get higher and higher up the 
mountain. Presently we reach and pass beauti- 
ful arbors, shade-trees and vines, flowers and 
fruits, singing birds and zephyr breezes and rich 
perfumes. Presently we pass above the clouds, 
and look down to see the red lightning, to hear 
the muttering thunder, and view the storm pass- 
ing beneath us. Passing on, we see the beautiful 
river rolling majestically in the distance; and 
soon get sight of the fertile plains, the trees and 
bowers and fruits and flowers beyond the river 



176 THE BIBLE CHRISTIAN. 

Anon the view enlarges, and we see the towers and 
tops of the palaces of some great city beyond the 
river. We pass on, and see plainly the pearl-built 
gates, and diamond walls, and golden streets, and 
magnificent houses, and the great Temple of the 
city. Onward still we press, and then there come 
across the river indistinct sounds of sweetest 
music, and we begin to see shioing forms of bright 
and blest ones. Soon the full notes of heavenly 
music fall upon our ears, and we recognize the 
forms of '^ loved and lost^' ones in " white rai- 
ment,' ' with harps of gold and crowns of right- 
eousness, shouting the rapturous new song. A 
while longer, and we cross the river and join them 
in glory everlasting. Richer glories, sweeter de- 
lights, and more heavenly joys await the Chris- 
tian farther and farther on in his heavenly way. 
He goes from '^ strength to strength,' ' and from 
"glory to glory,'' newer, fresher, brighter. His 
path shines "more and more unto the perfect day." 
The young Christian scarcely dreams, cannot con- 
ceive of "the things which God hath prepared 
for them that love him." Far on in Christian 
experience, there is "' full assurance of hope unto 
the end ;" ^^ joy in the Holy Ghost, which is un- 
speakable and full of glory ;" "' peace that passeth 
ail understanding;" "love that passeth know- 



EXPERIMENTAL RELIGION. 177 

ledge )^^ ^' sitting in heavenly places in Christ 
Jesus 3'^ ^' fellowship with the Father and with 
his Son, Jesus Christ ;'^ and " heaven on earth 
begun/' 

The progress of the Christian in experimental 
religion may be more or less rapid^ and in this 
respect will depend upon his own exertions and 
his faith in Christ. Some Christians go forward 
gradually and rapidly ; others very slowly ; others 
by starts and long pauses ; and others go forward 
steadily and constantly, and without being over- 
come of any difficulty or hindrance \ running 
" with patience the race set before them, looking 
unto Jesus, the author and finisher of our faith.'' 
;"And when I look around upon those/' says 
Caroline Fry, "we believe from an apparent 
change in their principles to be the children of 
God, and see some advancing rapidly in the way 
of holiness, becoming more and more like their 
Lord, and more conformed in all things to the 
Father's will; while others seem to rest where 
they began, still conning their first principles, 
wishing and hoping, but nothing the happier, 
nothing the holier for their hopes ; when I con- 
sider this, and together with it those parables in 
which our Lord spoke of an unequal distri- 
bution of rewards, by some measurement of pre- 



178 THE BIBLE CHRISTIAN. 

vious service, I cannot divest myself of the thouglit 
that the place of each one in the Eedeemer's 
kingdom may depend upon the progress he has 
made in this life : I do not mean upon his works 
that he has done — that is impossible ; ' for we 
are all unprofitable servants/ and can earn no 
preference ; but upon his character — what he is 
— his fitness to be employed in the higher offices 
of ihe kingdom, and to sit nearest to the King. I 
do not pretend to know by what rule these unequal 
honors will be di^ributed : ^ there are first that 
shall be last / but it seems certain that those 
shall sit nearest to the Lord who shall be found 
most like him.'^ ^' Wherefore, seeing we are 
compassed about with so great a cloud of witnesses, 
let us lay aside every weight, and the sin that 
doth so easily beset us ; and let us run with pa- 
tience the race that is set before us, looking unto 
Jesus, the author and finisher of our faith.'' 



'Awake, my soul ! stretch every nerve, 

And press with vigor on : 
A heavenly race demands thy zeal, 

And an immortal crown." 



EXPERIMENTAL RELIGION. 179 



CHAPTER XII. 

HOLINESS SANCTIFICATION PERFECTION. 

" tell tliem to preach holiness — holiness is the prin- 
cipal thing — preach holiness, holiness, holiness — God 
enable you to preach holiness." — Dying words of Rev. 
George Pickering, reported in Stevens^s Memorials of 
Methodism. 

The importance of an advanced stage of reli- 
gious experience, a high standard of religious 
life, more than ordinary piety, is recognized by 
all Christians. It is everywhere insisted upon in 
the Bible. No one will say, after carefully read- 
ing the Bible, that it does not require and offer 
as the privilege of all a high standard of religious 
advancement. Beyond a doubt there is broadness 
enough in the law of God, fullness enough in the 
provisions of the gospel, and beyond all measure 
light and power and comfort in the influences 
of the Spirit and the grace of God, for all the 
purposes of a holy life. '' The gospel evidently 
contemplates in the case of every individual,^' 
says Br. Upham, " a progress from the incipient 
condition of mere forgiveness and acceptance, 
immensely important as it is, to the higher state 



180 THE BIBLE CHRISTIAN. 

of interior renovation and sanctification througli- 
out." ^^ Holiness/' says Bishop Janes, ^' is the 
greatest good — the highest destiny of the militant 
Church, and the most precious interest of the 
race." Albert Barnes says, "A man who has 
been redeemed by the blood of the Son of God 
should be pure. He who is an heir of life should 
be holy. He who is attended by celestial beings, 
and is soon — he knows not how soon — to be 
translated to heaven, should be holy. Are angels 
my attendants ? Then I should walk worthy of 
my companions. Am I soon to go and dwell 
with angels ? Then I should be pure. Are these 
feet soon to tread the courts of heaven ? Is this 
tongue soon to unite with holy beings in praising 
Grod ? Are these eyes soon to look on the throne 
of eternal glory, and on the ascended Redeemer ? 
Then these feet, and eyes, and lips should be pure 
and holy, and I should be dead to the world and 
live for heaven." ^^And now," says Flavel, 
*net me persuade all for whom the dear Son 
of God came from the blessed bosom of the 
Father, assumed flesh, and laid down his life a 
ransom for their souls — ^for whom he lived, died, 
rose, ascended, and lives for ever in heaven to in- 
tercede — to live ivhoUy to Ohristf as Christ lived 
and died for us. The redeemed of the Lord are 



EXPERIMENTAL RELIGION. 181 

under the higliest obligations to be liolj : they 
are assisted to a life of holiness ; and God intends 
to make great use of their lives for the conviction 
and conversion of others/^ 

In respect to this subject, it becomes us, then, 
calmly to examine how much religious experience 
is interested in it; and what the Scriptures teach 
as the extent of religious improvement in this life. 
The Bible alone must be our guide in this investiga- 
tion. We may not follow systems framed by man ; for 
while, according to the profound maxim of Cousin, 
^^ There is truth in every system,^ ^ there is also 
error in every system of man^s devising. Holiness, 
sanctification, and perfection, are terms employed 
frequently in technical theology to express one and 
the same doctrine, at other times to express differ- 
ent doctrines. These terms are used by the sacred 
writers, but not synonymously. There are cer- 
tain terms used which have been correctly ren- 
dered by '' holiness.'^ Holiness is from the Saxon 
halig, and means integrity, wholeness, entireness 
of character. It implies the single and fixed 
purpose of heart to glorify God — a living and 
abiding principle in the soul ; and, according to 
the degree of its perfection, a consistency of con- 
duct with this purpose. This meets the idea of 
integrity, entireness, wholeness of character, when 
16 



182 THE BIBLE CHRISTIAN. 

applied to man. It gives the inward singleness 
of purpose, and the outward consistency of life, 
thus presenting a wholeness, an entireness, an 
unbroken unity of character. In this sense holi- 
ness is a great duty, and, under the gospel, a 
glorious privilege. In this sense holiness is a 
progressive work, and the believer is required to 
employ the whole of life in '' perfecting holiness 
in the fear of God,^' and in following " after 
holiness.^' The Christian after conversion is 
said to be holy, because he has commenced the 
life of holiness — ^has formed the purpose to glorify 
God in all things, and has begun to bend his con- 
duct into consistency with that purpose. Holiness 
is set forth as the great object of constant pursuit. 
^^ Be ye holy, for I am holy.'' ^^As he which 
hath called you is holy, so be ye holy in all manner 
of conversation.'' '' For ye are not called unto 
uncleanness, but unto holiness." Holiness is the 
great duty and the great work of the Christian's 
life. " Follow after peace and holiness, without 
which no man shall see the Lord." We see, 
then, that the Scripture idea of holiness is a pro- 
gressive and life-work of conforming the whole 
heart and life to an entire and perfect consistency 
with a single and fixed purpose to do the will of 
God, and thus to form a wholeness of character. 



EXPERIMENTAL RELIGION. 183 

How are we to accomplisli this great end, and 
not only become holy, but also ^^ perfect holi- 
ness ?^^ It is evident that we can do nothing of 
ourselves; and the gospel, we rejoice to know, 
does not demand that we, alone and unaided by 
divine grajce, should '^perfect holiness/^ It has 
'' provided some better thing for us/' What is 
that by which we are to be assisted, or, rather, 
with which we are to co-work, in seeking after 
holiness ? This brino;s us to consider the meanmo^ 
of sanctification. Sanctification is the means of 
holiness, or the process by which we become holy. 
^^ Sanctification,^' says Dr. Snodgrass, ^^is not 
synonymous with holiness — it is not the state of 
one who is made holy — ^but it is the act by which 
the state is produced.'' With this agrees Dr. 
Summers, in his work on Holiness. He says, 
'^ Holiness^ from the Saxon lialig, means whole- 
ness, entireness, integrity of moral character and 
conduct : — sanctification, from the Latin, sancti- 
jicacioj sancioj implies the process by which this 
moral perfection is realized." We see, then, the 
difference between holiness and sanctification. 
Holiness is tlie great object of the Christian's 
life - pursuit : sanctification is the act, process, 
means by which we become holy. We must be 
sanctified in order to become holy; in other 



184 THE BIBLE CHRISTIAN. 

words, to become holy we pass through the pro- 
cess of sanctification. What, then, to be more 
particular, is the process of sanctification ? When 
used with reference to persons, it implies a double 
act or process. The individual sanctifies himself, 
and is sanctified by the Spirit of God. The idea 
is that of setting apart, or consecration, to a par- 
ticular purpose or use. In this sense it is used 
by Christ. " For this cause I sanctify myself/' 
la this sense John the Baptist was ^^ sanctified 
from the womb.'' This sense, in some of its 
modifications, is always the sense of the word 
whenever used in the Bible. In this sense sanc- 
tification is the work of the person : he consecrates 
himself to God and his service for ever — sets him- 
self apart from every other purpose and aim, and 
devotes himself to the one work of glorifying 
God — lays himself an ofi'ering upon the altar of 
God. In this sense somewhat modified, sanctifi- 
cation is the work of the Spirit of God, who is 
called the '^ Sanctifier of the faithful." He is 
sent to accept and sanction and seal the sancti- 
fication or consecration of the believer, and, by 
his influence upon the heart, to make a real con- 
secration or setting apart of the person, by taking 
away his sins, impressing upon his act of conse- 
cration the seal of God's acceptance, imparting 



EXPERIMENTAL RELIGION. 185 

strengtli to carry out the design of the consecra- 
tion, and thus to make a real and actual sanctifi- 
cation, which the person only had power to do in 
intention and form. Here is a double act of con- 
secration, making one act of sanctification — the 
person consecrating himself to God, and the 
Spirit acting with him and making real his con- 
secration. The man consecrates himself in in- 
tention and form, and the Spirit consecrates him 
in fact. This is the Scripture idea of sanctifica- 
tion. It is a consecration on the part of the 
person attended by a baptism or outpouring of 
the Spirit. We see, then, how sanctification is 
the means of holiness. The believer desires ho- 
liness and sets himself apart to the work of be- 
coming holy, and the Spirit of God is given to 
assist him — to make him holy. Sanctification is 
one continued process necessary through all the 
work of ^^ perfecting holiness in the fear of God.'' 
It begins when the man first truly feels the need 
and the desire of holiness, and fully sets himself 
apart to the work of following after it. Then the 
Spirit is first given — the first baptism or outpour- 
ing then takes place — and thenceforth the Spirit 
continues the work of sanctification as long as the 
person continues the sanctification on his part. 
While the man regards himself as set apart and 
16* 



186 THE BIBLE CHRISTIAN. 

consecrated to tlie work of becoming holy, the 
Spirit dwells in him, and assists him, and gives 
him power, and works holiness in him. Sancti- 
fication, then, begins at conversion : conver- 
sion itself is but the beginning of the process, 
the time when the Spirit first enters the heart 
and sets apart the man for Grod. The man is 
enslaved by sin and Satan : he desires to be 
devoted to God : he solemnly offers himself in 
consecration to the work of holiness; but in 
his slavery he has no power to carry his con- 
secration into effect. Therefore, as soon as 
he consecrates himself to God and to holiness, 
the Spirit of God comes into his heart, claims 
him for God, overpowers and drives out Satan, 
and gives strength and power to carry out the 
consecration, thus making an actual consecration 
of the man. This is conversion, the beginning 
of the sanctifying process, which is carried on 
as long as the work of. perfecting holiness con- 
tinues ; that is, through life. Speaking of con- 
version. Dr. Snodgrass says, ^^This differs from 
sanctification as the beginning of a thing differs 
from its continuance. And the relation of one 
to the other is clearly set forth by an apostle, 
when he says, ^ He which hath begun a good 
work in you, will perform it unto the day of Christ 



EXPERIMENTAL RELIGION. 187 

Jesus/ ^^ ^^ Sanctification is the work of the 
Spirit/' says Buchanan, "and the commence- 
ment of it in the soul is to be dated from the 
time of the sinner's conversion/' "The first 
sanctifying act of the Spirit/' says Dr. D wight, 
" is employed in regenerating the soul. Succes- 
sive acts of the same nature are employed in 
purifying it through all the successive periods of 
life. All these aets are, I apprehend, of the same 
nature, and differ from each other in no other 
respect, except that the regenerating act is jirstj 
and the sanctifying acts, as they are termed, are 
successive to it^ Sanctification begins at conver- 
sion ; but it does not end there. It continues to 
" the day of Christ Jesus," a steady, onward 
work. St. Paul reminds the Thessalonians of 
the continued nature of this work, and reproves 
them for neglect of attention to it. " This is the 
will of Grod, even your sanctification.'' "The 
very God of peace sanctify you wholly, and I 
pray God your whole spirit, soul, and body be 
preserved blameless unto the coming of our Lord 
Jesus Christ." These Thessalonians had,* it 
would seem, fallen into the great error of modern 
Christians — ^the neglect of their consecration to 
God after conversion, forgetting that religion is 
not one isolated act of consecration to God, but 



18S THE BIBLE CHRISTIAN. 

one continued and ever-repeated act, by which 
spirit, soul, and body are laid upon the altar, and 
kept there all through life. Hence the apostle 
reminds them of their error, and the nature of 
sanctification, and desires of them such a full 
and entire consecration as will embrace ^^ spirit, 
soul, and body,^^ and will be a perpetual and 
continued consecration, such as will secure for 
them a baptism of the Holy Spirit that will be 
permanent, and will enable them to remain '' blame- 
less unto the coming of our Lord Jesus Christ.'' 
Sanctification will go forward more rapidly and 
more thoroughly in proportion to the entire ness, 
and earnestness, and continuance of the indivi- 
dual consecration. If at conversion, or at any 
other time, there be a full and entire and earnest 
consecration of all to God, together with a full 
reliance upon the Spirit through the atonement, 
and that consecration and that reliance be con- 
tinued and increased as developing circumstances 
may require, there will doubtless be, on the part 
of the Spirit, a corresponding sanctification, fol- 
lowed by its legitimate efi'ect upon the work of 
perfecting holiness, by which the believer would 
be ^^ preserved blameless. '^ ^^According to your 
faith, so be it unto you.'' We may therefore 
believe confidently that the Christian may so live 



EXPERIMENTAL RELIGION. 189 

in entire and full and earnest consecration to 
God, and reliance upon the grace of God in Christ 
Jesus, always continued as one perpetual act, so 
that the Spirit will dwell in him richly, in all his 
fullness, and will enable him to live without sin. 
This is certainly a high state of sanctification. 
It is not higher than the gospel provides for. To 
such a blessed state Paul referred the Thessalo- 
nians. His language can mean no less than that 
a state of entire sanctification is attainable in the 
present life — a state in which we may continue 
by the grace of God and be '' preserved blame- 
less unto the coming of our Lord Jesus Christ.'^ 
To make the matter sure, he adds, ^^ Faithful is 
he that calleth you, who also will do it.^' It is 
no objection to this great truth that few expe- 
rience it. Some do experience it. Dr. Judson, 
in a letter, says, '' What degree of sanctification is 
attainable in this life ? Freedom from actual sin.'' 
Many experience it, but, neglecting the continued 
consecration of themselves, and the constant ex- 
ercise of an ever-increasing faith in Christ, they 
do not retain it. The consecration must be always 
continued. The faith must be always exercised 
and increasing in strength. If not, the sanctify- 
ing process will not go on. Sanctification is 
gradual in those who do not by a complete and 



190 THE BIBLE CHRISTIAN. 

full and earnest consecration, and the exercise of a 
powerful faith in Christ, seek an entire removal of 
guilt and sin ; and it may be instantaneous when 
sought by an unreserved consecration of ourselves 
and our all to God, and a full confidence in the 
blood of Christ and the power of the Spirit to 
sanctify. It is no objection to this that to the sanc- 
tified the blood of Christ is of no further value. By 
the blood of Christ we are cleansed from all un- 
righteousness : by the blood of Christ we are kept 
in the favor of God : by the blood of Christ we 
are preserved blameless and enabled to sin no 
more : by the blood of Christ our virtues are cul- 
tivated and improved, and our capabilities are 
developed, and our hearts are enlarged, and our 
enjoyments increase : by the blood of Christ we 
are sprinkled and every day accepted : by the 
blood of Christ our feeble efforts and unworthy 
actions are sprinkled and accepted. There is no 
man free from the need of the blood of Christ. 
It is no objection that sanctification is an end to 
religious progress. Is there no progress where 
there is no sin to be removed ? Is there no other 
progress than that of overcoming one sin after 
another all through life ? Is there no progress 
in the cultivation of holy tempers, desires, 
thoughts, feelings ? Is there no progress in the 



EXPERIMENTAL RELIGION. 191 

growtli of the Christian in knowledge, virtue, 
temperance, faith, brotherly kindness, godliness, 
charity, joy, hope ? Sanctification is gradual — 
may be instantaneous, and will be, when the con- 
ditions are complied with ; and is progressive in all 
cases towards an infinite purity for ever. Let us 
seek an instantaneous and entire sanctification, 
and seek a rapid progress in that sanctification. 

*< 'Tis done ! the great transaction's done ! 

I am the Lord's and he is mine : 
He drew me, and I followed on, 

Charmed to confess the voice divine. 
High Heaven, that heard the solemn vow, 

That vow renewed shall daily hear, 
Till in life's latest hour I bow. 

And bless in death a bond so dear." 

Sanctification, if carried on rapidly and con- 
tinually, will produce a ripe, a full, a mature re- 
ligious experience. This brings us to consider 
the meaning of " perfection. '' The terms *^ per- 
fect'' and ^^ perfection' ' are used in Scripture as 
applicable to Christians. "Walk before me, and 
be thou perfect.'' " Be ye therefore perfect, as 
your Father in heaven is perfect." " Therefore 
leaving the principles of the doctrine of Christ, 
let us go on to perfection." These terms as ap- 
plied to Christians cannot be taken in their abso- 
lute, unqualified, unlimited sense, as in, this the} 



192 THE BIBLE CHRISTIAN. 

are applicable to none but God. They must be 
used in a relative, limited sense : tbey cannot be 
used otherwise. It is not difficult to understand 
what that sense is, because the terms have 
not lost or changed their signification in time, 
and are now in common use among men. The 
Bible was written for the people, and was written 
in plain language, and is intelligible to the people ; 
and its plain and obvious sense is therefore the 
true sense. What is the general, universal under- 
standing of the meaning of " perfect' ' and ^^per- 
fection ?^^ These terms have not a precise and 
definite import in common usage, and do not im- 
ply a fixed, particular, and definite standard ; but 
are employed to denote a high degree of excel- 
lence, a high degree of accomplishment, without 
designating thereby any fixed standard. When 
applied to men, they imply a ripeness, an ad- 
vanced state, a maturity of excellence. This is 
the almost invariable sense of these words in 
common language. It is the sense of the words 
when applied to Christians in the Bible. Baily, 
in his Diciionarium Britanniaicumy defines 
" moral perfection'' to be '' an eminent degree of 
virtue.'' Dr. Adam Clarke paraphrases the pas- 
sage, " Let us go on unto perfection," thus : '' Let 
us never rest till we are adult Christians." Mr. 



EXPERIMENTAL RELIGION. 193 

Fletcher says, ^^ Did Cicero speak intelligibly 
wlien he called accomplished philosophers per- 
fectos pMlosopJioSy and an excellent orator per- 
fectum oratorem ? Did Ovid expose his reputa- 
tion when he said that ^ Chiron perfected Achilles 
in music/ or ' taught him to play on the lute to 
perfection^ ? We give the name of ' Christian 
perfection^ to that maturity of grace and holiness 
which established adult believers attain to under 
the Christian dispensation ; and we thus distin- 
guish that maturity of grace ^ both from the ripe- 
ness of grace which belongs to the dispensation 
of the Jews helow us, and from the ripeness of 
glory ^ which belongs to departed saints above us. 
Hence it appears that by ^ Christian perfection' 
we mean nothing but the cluster and matuinty of 
the graces which compose the Christian character 
in the Church militant/' Neander^ in his expo- 
sition of the Epistle of James, speaking of the 
passage, ^^Let patience have her perfect work, 
that ye may be perfect and entire, wanting 
nothing,'' says: ^^ By completeness is not meant 
an absolute perfection, nowhere to be found in 
the Christian life on earth ; but, as often else- 
where in the Scriptures, all which belongs to 
Christian maturity, to what Paul terms Christian 
manhood — as by wholeness (^entire') is meant 
17 



194 THE BIBLE CHRISTIAN. 

the exclusion of whatever would mar the Christian 
life/^ And in his work on the Epistle of John, 
referring to the passage, " There is no fear in 
love, but perfect love casteth out fear/^ he says, 
^^The apostle then characterizes the habitual 
temper of mind where this abiding in the love 
of God has reached its maturiti/.'^ 

Perfection in Christians is therefore the ma- 
turity of the Christian character and its complete- 
ness, not surely in one respect only, for that 
would not be a full maturity or a completeness, 
but in all that legitimately belongs to the Christian 
character. The Christian character is a beautiful 
and harmonious unity, which God has constituted 
a unity, and man dare not separate but at his 
peril ; every part pf which unity depends on and 
mutually promotes every other part; and this 
unity consists of knowledge, experience and prac- 
tice. Perfection, then, it plainly appears, when 
it is applied in Scripture to Christians, means the 
ripeness or maturity of religious knowledge, of 
religious experience, and of religious practice. 
It cannot, without doing violence to the plain 
meaning of the Scripture, mean any less than thi«i. 

Christian perfection is the maturity of the 
Christian in religious knowledge. We have in 
this work abundantly shown the importance of 



EXPERIMENTAL RELIGION. 195 

religious knowledge. It is intimately connected 
with all religion. It belongs to tlie Christian 
character; and the perfection of that character 
must embrace a perfection of religious knowledge. 
Dr. M' Knight^ referring to the passage, ^^There- 
fore leaving the principles of the doctrine of 
Christ, let us go on unto perfection/' says : ^^ The 
apostle calls the knowledge of the doctrines and 
promises of the gospel, as typically set forth in 
the covenant with x\braham, and darkly expressed 
in the figures and prophecies of the law, TeXstorrjgj 
'perfection : either in allusion to the Greeks, who 
termed the complete knowledge of their mysteries 
reXsLOTTig, or TsXeiGyai^, perfection ; or in allusion 
to what he had said in chap. v. 14, that strong 
meat belongs to reXstojv, full-groion men J* 
^^ Perfection here,'' says Dr. Peck, '' unquestiona- 
bly implies an advanced state of knowledge." 
Dr. Whitby, in his comment on Heb. vi. 1, 
" Let us go on to perfection," says, ^^ That to be 
perfect signifies to be fully instructed in the 
principles of the Christian faith, see note on 
1 Cor. ii. 6" — which note reads thus: ^^ 'Among 
them that are perfect,' ^. e., fully instructed in the 
principles of the Christian faith : that this is the 
sense of the word ^ perfect' here, appears from the 
opposition of those that are ' perfect' to the ' babes in 



196 THE BIBLE CHRISTIAN. 

Christ/ as in those words, ^ You have need that 
one teach you which be the first principles of the 
oracles of God, and are become such as have need 
of milk and not strong meat. For every one that 
useth milk is itiiskilful in the word of righteous- 
ness ; for he is a hahe. But strong meat be- 
longeth to such as are o^ full age, (i. e., perfect 
men,') those who by reason of use have their 
senses exercised to discern both good and evil. 
Therefore leaving the principles of the doc- 
trine of Christ, let us go on unto perfec- 
tion.' '' ^^ Two things in general/' says Bishop 
Hopkins, '^ are required to perfect a Christian : 
the one, a clear and distinct knowledge of his 
duty; the other, a conscientious practice of it, 
corresponding to his knowledge ; and both are 
equally necessary.'' ^^And I myself am pei'- 
suaded of you, my brethren, that ye also are full 
of all goodness, filled with all hnowledge, able 
also to admonish one another." ^^And this I pray, 
that ye may abound yet more and more in know- 
ledge and in all judgment; that ye may approve 
things that are excellent ; that ye may be sincere 
and without offence till the day of Christ." ^^For 
this cause we also, since the day we heard it, do 
not cease to pray for you, and to desire that ye 
might be filled with the knowledge of his will, in 



EXPERIMENTAL RELIGION. 197 

all wisdom and spiritual understanding/^ ^^And 
have put on the new man, which is renewed in 
knowledge after the image of him who created 
him/^ ^^Add to your faith virtue, and to virtue 
knowledge/^ '' I thank my God always on your 
behalf, for the grace of Grod which is given you 
by Jesus Christ, that in every thing ye are en- 
riched by him in all utterance and in all knowledge/ ' 
Christian perfection is the maturity of the 
Christian in religious experience. The perfect 
Christian is not a " novice^' in experience. He 
knows what is meant by the passage : ^^ Tribula- 
tion worketh patience, and patience experience, 
and experience hope, and hope maketh not 
ashamed, because the love of God is shed abroad 
in our hearts by the Holy Ghost given unto us.^' 
He is '^ able to comprehend with all saints what 
is the breadth and length and depth and height, 
and to know the love of Christ which passeth 
knowledge. ^^ He is mature and strong in his 
love, and his doubts and fears are gone, and he 
rejoices in ^^full assurance of hope/' with ^^joy 
unspeakable and full of glory.'' His mind is at 
rest in the exercise of a strong faith in the power 
of the atonement, the all-sufficiency of divine 
grace, and the wisdom and goodness of divine 
providence ; and he enjoys the fullness of a 
17* 



198 THE BIBLE CHRISTIAN, 

^^ peace that passeth all understanding/^ Day 
and night he '' walks with Grod/^ and possesses 
the abiding '' testimony, of a good conscience/' 
and the constant witness of the Holy Spirit ; and 
his '^ fellowship is with the Father and with his 
Son Jesus Christ/^ He is crucified with Christ; 
nevertheless he lives^ yet not he, but Christ Jesus 
lives within him ; and the life that he now lives 
is by the faith of the Son of God, who loved him 
and gave himself for him. He ^^ walks by faith 
and not by sight/ 'and is ^Hed by the Spirit of God/' 
Christian perfection is the maturity of the 
Christian in religious practice. Our Lord, after 
enumerating a great many duties, says, ^^Be ye 
therefore perfect, even as your Father which is in 
heaven is perfect." Mr. Watson, in his Exposi- 
tion, says on this passage, ^^ It is the divine per- 
fection of love which we are to imitate in its 
principle and in its acts. ^ God/ says Augustin, 
* is perfect in mercy, both in pardoning and in 
conferring benefit: so be ye perfect both in 
forgiving wrongs and in conferring your favors 
and benefits upon such as need them.' " " If 
thou wilt be perfect, sell that thou hast, and give 
to the poor, and thou shalt have treasure in 
heaven, and come follow me." To be perfect, 
here; evidently means the completeness or ma- 



EXPERIMENTAL RELIGION. 199 

turity of practice; for Christ had referred the 
young man to the moral law, which he said he 
had kept from his youth up ; upon which Christ 
directs him to sell all that he has, to give the pro- 
ceeds to the poor, and then to follow him, which 
would be to complete or mature his practice. He 
tested the young man^s sincerity by requiring a 
complete or mature religious practice. ^^ Walk 
before me and be thou perfect.^' '' Whoso keep- 
eth his word, in him verily is the love of God 
perfected. '^ In these passages there can be no 
doubt as to the meaning : perfection here has an 
unquestionable reference to practice. ^^ Job was 
said to be perfect,^ ^ says Albert Barnes, '' not that 
he was sinless, for he is afterwards reproved by 
God himself; but because his piety was propor- 
tioned, and had a completeness of parts. He was 
a pious father, a pious magistrate, a pious neigh- 
bor, a pious citizen. His religion was not con- 
fined to one thing, but extended to all/' ^^ He 
was consistent eveiywhere. This is the meaning 
in Matt. v. 48 : Be not religious merely in lov- 
ing your friends and neighbors, but let your piety 
be shown in loving your enemies : be perfect ; 
imitate God ; let the piety be complete^ and pro- 
portionate, and regular. This every Christian 
may he : this every Christian mu^t beJ^ 



200 THE BIBLE CHRISTIAN 

Such a ^* perfection'^ is tlie privilege and tte 
duty of every Christian, and the legitimate result 
of religion influencing the man, and carrying him 
forward in the continued and perpetual growth 
of the religious life. Such a " perfection'' is con- 
templated by the Scriptures ; but is not the im- 
mediate result of any one act or exercise of faith. 
It is necessarily a progressive work ; and is so 
represented in the Bible. We are to ^^ go on 
unto perfection ;" to ^- forget the things which are 
behind, and reaching forward to those which are 
before, press toward the mark of the prize/' to 
^^add to our faith virtue," and all the Christian 
graces ; to '^ grow in grace and in knowledge ;" 
to ^^ lay aside every weight, and the sin that doth 
so easily beset us, and to run with patience the 
race that is set before us." To be a perfect 
Christian is to have the kingdom of God fully 
established in our hearts ; and the ^' kingdom of 
God is like a woman which hid leaven in three 
measures of meal, till all was leavened :" the 
'' kingdom of heaven is as if a man should cast 
seed in the ground; and should sleep and rise 
up day and night, and the seed should spring and 
grow up, he knoweth not how. For the earth 
bringeth forth fruit of itself : first the blade, then 
the ear, after that the full corn in the ear." 



EXPERIMENTAL RELIGION. 201 

'^ The path of the just is as the shining light, that 
shineth more and more unto the perfect day/' 

Let us bear in mind that holiness is the life- 
work of the Christian, and to perfect holiness his 
constant aim 3 that sanctification is the means of 
becoming holy, and consists in the personal con- 
secration of the believer, and the influences of the 
Spirit abiding and operating in his heart ; and 
that perfection is the maturity to which the 
Christian character may and should attain in the 
present life in the pursuit of holiness, by the 
means of sanctification. And let us also bear in 
mind that as the whole work of religion is pro- 
gressive, so all its parts are and must be ; that 
holiness and sanctification and perfection are each 
eminently and always progressive ; and yet that 
sanctification is instantaneous in its beginning, 
and may be so at any state of the process — not, 
however, that it is at the same time to end the 
process, but to make it more complete, and more 
rapidly progressive, by a more powerful and 
thorough baptism of the Spirit ; and that a state 
of entire sanctification is attainable in which we 
may live without sin, and in the enjoyment of 
the full assurance of hope unto the end, and this 
may be also instantaneous. 



202 THE BIBLE CHRISTIAN 



CHAPTEE XIII. 

DIVINE GUIDANCE. 

** Mankind are all pilgrims on life's weary road, 
And many would wander astray 
In seeking eternity's silent abode, 
Did not Mercy point ont the way." 

G. P. MOREIS. 

Man is not only fallible and liable to err, but, 
according to the Scriptures, is ignorant and blind 
in spiritual matters; and therefore, without 
divine enlightenment and guidance, is sure to err. 
^^The natural man receiveth not the things of 
the Spirit of Grod, neither can he know them, 
because they are spiritually discerned. '^ ^^ Be- 
cause thou sayest, I am rich and increased in 
goods, and have need of nothing; and knowest 
not that thou art wretched and miserable and 
poor and blind and naked — '' In matters pertain- 
ing to the salvation of the soul, the possibility 
and the probability of error and mistake is very 
clear, because of the unacquaintance of man 
with the things of the Spirit, and the influence 
of sinful tastes, habits, desires, associations, and 
associates, and the seducing power of Satan. It 



EXPERIMENTAL RELIGION. 203 

is easy to see that man, surrounded by all these 
difficulties^ and in a way with which he is totally 
unacquainted, naust certainly go astray. Who 
would ventui-e alone in that way ? Who would 
even trust a fellow-being to lead him in that way ? 

" Can I trust a fellow-being? 
Can I trust an angel's care ? 
thou merciful All-seeing, 
Shine around my spirit there." 

The young convert, in the full joy of his first 
love, and the untried confidence of his renewed 
spirit, feels that he can surely go forward easily 
and safely ; but he soon experiences that it is not 
in man to direct his way. He feels the need of 
a guide. The way to heaven is ''plairij^ so 
plain that '^ the wayfaring man, though a fool, 
need not err therein.^' But it is plain because 
God as the Guide of his people makes it plain 
before them, by opening their eyes and giving 
spiritual sight. The plainest path is not at all 
plain to the blind man : he needs some one to 
lead him. The way to heaven is in itself a plain 
path, but at every step Satan has a path leading 
sometimes directly ofi*, and again running almost 
parallel with the ^^ right way,'' diverging little 
and little by degrees ; and many of these paths 
are nearly as narrow, and some perhaps narrower 



204 THE BIBLE CHRISTIAN. 

when they turn off than the right way. The 
blind man cannot walk safely in the way of life, 
neither can the man of good sight, without a 
guide. The Christian needs a guide at every 
step, and as a confiding child he prays : 

*' Guide me, thou great Jehovali, 
Pilgrim tlirougli this ban-en land : 
I am weak, but thou art mighty ! 
Hold me with thy powerful hand." 

It is the privilege of the sincere Christian to 
experience from day to day divine direction, the 
leading of the Spirit in all matters, and fully to 
know his duty on all occasions. God is the 
leader of his people. He led the children of 
Israel through the wilderness by a pillar of cloud 
by day and a pillar of fire by night. Beautiful 
symbol of the constant guidance he vouchsafes 
to his people in all ages 1 The Old Testament 
saints were accustomed to inquire of the Lord, 
touching any matter either of a spiritual or tem- 
poral character, and with the expectation of cer- 
tain success. In our dispensation, which is 
"more glorious/' we are abundantly encouraged 
to ask at all times and in all matters, " Lord, 
what wilt thou have me to do?'' "Thou shalt 
guide me with thy counsel, and afterward receive 
me to glory." "The Lord God is a sun and 



EXPERIMENTAL RELIGION. 205 

shield — no good thing will he withhold from 
them that walk uprightly/' ^^He will be our 
guide even unto death/' ^^ I will send my angel 
before thee^ to prepare thy way whither thou 
goest/' ^^ My presence shall go with thee and I 
will give thee rest/' " I will never leave thee 
nor forsake thee/' " In all thy ways acknowledge 
him, and he shall direct thy paths" '' If any of 
you lack wisdom, let him ask of God, who giveth 
to all men liberally and upbraideth not/' "A 
good wife is from the Lord/' These passages 
show that it is the privilege of the Christian to 
receive divine direction in all the duties of life. 
How often is the Christian in doubt and per- 
plexity, and uncertain what to do I In such a 
case he may go to his Father and seek direction. 
He may commit his way to God, and, with no 
confidence in himself, pray for and expect to be 
led by the Spirit of God all through life. God 
guides his people by his word. He has made a 
revelation of his will, has clearly discovered to 
men his law, and the principles of his govern- 
ment; and has thus marked out the way to 
heaven so plainly that the simplest can under- 
stand it. A little child can easily understand it. 
But, that the way might be more clearly defined, 
he has given many examples of piety in the his- 
18 



206 THE BIBLE CHRISTIAN. 

tories of religious persons. These are all given 
for '^ our instruction.^^ These Bible biographies 
and memoirs of holy men of all ages are designed 
to show the practical and experimental working 
of true religion, and the hindrances and diffi- 
culties and dangers of a life of piety. They are 
for our ^^ learning and warning/' that we may 
copy their virtues, and beware of their errors. 
In this way God has rendered the way to heaven 
very plain. The vision is so plain that ^^ he may 
run that readeth it.'' The Bible also contains an 
account at large of the life and conduct of One 
who was ^^holy, harmless, and separate from 
sinners/' and who "knew no sin/' and thus 
furnishes a perfect example of holiness embodied 
in the life and conduct, following which we 
cannot err. Besides all this, it contains pro- 
found maxims of self-government applicable to 
all times and occasions, and such as if followed 
will not lead astray. 

God guides his people by his Spirit. " How- 
beit, when he, the Spirit of truth, is come, he 
will guide you into all truth." "He shall re- 
ceive of mine and shall show it unto you." 
"We learn from the Scriptures," says Dr. Upham, 
" that those who are the sons of God are led by 
the Spirit of God. And woe is expressly de- 



EXPERIMENTAL RELIGION. 207 

nounced against those ' foolisli prophets that fol- 
low their own spirit.^ The facts of individual 
experience in relation to the subject of a divine 
guidance abundantly confirm the truth of the 
Scriptural declarations. ^Though this secret 
direction of the Almighty/ says Sir Matthew 
HalC; who was distinguished as a Christian, as 
well as a scholar and a judge, ' is principally seen 
in matters relating to the good of the soul ; yet 
even in the concerns of this life, a good man, 
fearing God and begging his direction, will very 
often if not at all times find it. I can call my 
own experience to witness that even in the tem- 
poral affairs of my whole life I have never been 
disappointed of the best direction, when I have 
in humility and sincerity implored it.'^ We are 
not to suppose that to be led by the Spirit of 
God we must bid adieu to all reason, and give 
way to be led by every impulsive feeling. The 
leading of the Spirit is not against all reason, but 
agrees with the highest reason ; and the Christian 
led by the Spirit is calmly deliberative, ^^not 
flighty and precipitate — not prejudiced, onesided, 
and dogmatical/^ He reasons calmly, but does 
not trust to human reason : he reasons calmly, 
and the Spirit of God pours light upon his mind, 



208 THE BIBLE CHRISTIAN. 

and contributes to tlie Mgliest exercise of reason. 
The leading of the Spirit is not by means of 
visions^ or voices, or dreams of the night. It is 
not by any miraculous interference in any sen- 
sible manner. It agrees with reason, and it is so 
united with the exercises of reason that the con- 
sciousness cannot distinguish between the two. 
Indeed, it is the Spirit working with and by the 
reasoning faculties, enlightening the mind and 
persuading the heart, presenting truth in clearer 
view and stronger light, and giving the proper 
direction to the acts and exercises of the mental 
faculties. 

Grod guides his people by his providence. ^^All 
things work together for good to them that love 
God.'^ '^ In other words, whatever takes place — • 
sin only excepted — ^is to be regarded as express- 
ive, in some important and positive sense, of the 
will of God. The controlling presence of the 
Almighty is there. God is in it. Certainly 
there is abundant foundation for this view. If 
God clothes the grass of the field, if not a sparrow 
falls to the ground without his notice, if the very 
hairs of our head are all numbered, how can it 
be otherwise? It seems to us, therefore, that 
every true Christian ought to see God providen- 



EXPERIMENTAL RELIGION. 209 

tially and positively present, with the exception 
which has just been made in the events of every 
passing moment/' 

" There is a Power 



Unseen, that rules the illimitable world, 

That guides its motions, from its brightest star 

To the least dust of this sin-tainted mould." 

^^Accordingly, every thing which takes place 
indicates, all things considered, the mind of God 
in that particular thing. And hence we may be 
said to reach through the divine providence a 
portion of the divine mind, and to become 
acquainted with it. We do not mean to say that 
in respect to that particular thing we possess the 
whole of the divine wisdom ; but we undoubted- 
ly possess a portion of it, which is unspeakably 
valuable. To some extent certainly, it may be 
said that God reveals himself; that is to say, he 
reveals his mind and will.'' A Christian may 
therefore see the indications of the divine will 
in the events of providence, and expect to be led 
by the providence of God. By his providence 
God ^^ hedges up our way,'' or opens the way 
before us, iind points out the path for us to pur- 
sue, and sometimes even ^ thrusts us out" into 
the right way. We may always expect by prayer- 
ful waiting upon God to have all things work 
18* 



210 THE BIBLE CHRISTIAN. 

togetlier for our good, and our path clearly indi- 
cated. 

It is proper to guard tlie Christian against im- 
properly estimating these means of direction. 
The Bible is first and above all other means of 
guidance. It contains God's expressed and 
plainly revealed will. It is not, therefore, to be 
set aside, contradicted, its declarations modified, 
or its principles in any way compromised, by any 
supposed teaching of the Spirit or of provi- 
dence. The leading of the Spirit or of divine 
providence cannot be legitimately interpreted as 
inconsistent in any way whatever with the plain 
teaching of the Bible. If they seem to be in- 
consistent with the Bible, it is because we do not 
properly interpret them. The Bible is true and 
the standard of truth. By it we are to be judged 
in the last day. Grod does not and cannot really 
contradict himself. If he leads his people by 
his Spirit and by his providence, it is in accord- 
ance with the Spirit and the letter of his word. 

No subject can be of much greater importance 
to the Christian than this. If he be careful to 
inquire diligently and prayerfully concerning the 
will of God, in every matter and at every step 
of his course, and faithfully follow the divine 
guidance in all things, his soul will prosper and 



EXPERIMENTAL RELIGION. 211 

be in healtli. He will preserve a conscience 
void of offence. He will enjoy at all times the 
favor of God. He will always be confident, cbeer- 
ful, and bappy. Such a man cannot live too 
long, nor die too soon. He is ready for what- 
ever God may send; and bails every tbing as 
tbe will of God. He will always be ready for 
every good word and work. Tbe careless and 
self-confident ar^ not so. These stumble and fall 
at eveiy step, and are easily led astray by the 
seductive arts of Satan. They are perplexed 
with doubts and fears, or full of self-will and 
presumption. They are impatient in trouble and 
wanting in cheerful resignation. They do good 
only when it suits their convenience and inclina- 
tion. Death always comes too soon to such, and 
never finds them ready. '' If thy presence go 
not with us, carry us not up hence.'' 



212 THE BIBLE CHRISTIAN 



CHAPTER XIV. 

RELIGIOUS ENJOYMENT. 

" No man is so happy as the Christian !" — Bishop 
Hall. 

"It is a mistake and a dangerous error to suppose 
that God intentionally reserves the joy and peace of be- 
lieving for a death-bed. He is willing to give us grace 
to enjoy all this peace now. It is our own fault that 
we are not thus blessed as Christians while engaged in 
the affairs of this life." — J. A. James. 

It is a matter of interest to the Christian to 
understand the full extent of his privileges, that 
he may know what to seek after and expect, and 
be able fully to appreciate the mercy and grace 
of Grod. He may therefore be expected to in- 
quire earnestly about the measure of religious 
enjoyment which he may attain to and possess in 
this life. It is important that he possess well- 
defined and correct views of this subject. An 
error here will necessarily produce a defect in his 
experience. 

There are many reasons, many things, which 
render it difficult to show satisfactorily the exact 
amount of reUgious enjoyment possible in all 



EXPERIMENTAL RELIGION. 213 

cases. Men differ in temperament^ in liabits of 
mind and feeling. It is not to be supposed that 
the man of warm, ardent, .sanguine, cheerful 
temperament will be altogether like the man who 
is melancholy and sad, in religious enjoyment. 
There must therefore be great difference in dif- 
ferent persons in this respect. No two persons 
are alike in their subjective state, and cannot be 
alike either in the measure, degree, or manifesta- 
tion of religious enjoyment. In this matter no 
one should be disappointed or mortified that he 
is not in every respect like another. It is the 
thing itself, the glorious reality, that we should 
seek after; the manner of enjoyment is of second- 
ary importance. 

Another reason why we cannot say what is the 
amount of religious enjoyment is, that we do not 
know. It is not a matter of revelation. Eye 
hath not seen, ear hath not heard, neither have 
entered into the heart of man to conceive the 
things that God hath prepared for them that love 
him. It is beyond all human conception, and 
the power of human language to express. It is 
a matter characterized in the Scriptures as '' un- 
speakable,^' ^^ passing all understanding, '^ ^^ pass- 
ing knowledge,^' and ^^full of glory.'' It may 
be experienced, but not fully understood. It may 



214 THE BIBLE CHRISTIAN. 

be felt in the hearty but not expressed in lan- 
guage. 

It is also to be taken into consideration tbat 

* 

religious enjoyment is not unconditionally given. 
'' The secret of the Lord is with them that fear 
him, and he will show them his covenant." 
'^ According to your faith, so be it unto you.'' 
^'No good thing will he withhold from them that 
loalh uprightly. ^^ Eminent favors and honors 
are for eminent piety. Great devotion to God 
secures great happiness in God. Much useful- 
ness insures much enjoyment. A strong faith 
brings a large amount of divine favor and bless- 
ing, while a weak faith is a vessel too small to 
contain much. An inconsistent Christian is an 
unhappy and doubting Christian. The character 
of the piety has also an influence upon the en- 
joyment of religion. There is a self-righteous 
piety, that works much, and confides but little in 
Jesus, and enjoys but little. There is a cheerful 
piety, that believes much, and labors much, and 
enjoys much. There is a gloomy, melancholy 
piety, that trusts much in forms and works and 
but little in Christ, and enjoys but little. There 
is a fitful, excitable piety, that believes and 
works at times, and ceases to do either to any 
extent during long intervals, and enjoys much 



EXPERIMENTAL RELIGION. 215 

only at times, and then is cold and lifeless. To 
enjoy miicli religion there must be eminent piety, 
made up of great faith in Christ, a consistent 
course of conduct, and a life abounding in every 
good word and work. 

Again : the circumstances surrounding Chris- 
tians somewhat affect and modify their religious 
enjoyment. There are deep afflictions, sore trials, 
disappointments in life, loss of confidence and 
friendship, times of trouble and sorrow, seasons 
of overwhelming grief and anguish, and great 
and violent and strong temptations of Satan. 
These things come to almost every Christian; 
perhaps none are exempt. There are few, if 
indeed there be any, who are not called upon at 
some time or other to ^^ walk through deep wa- 
ters^^ and '^ fiery trials,'^ to experience the '' bap- 
tism of fire,^^ and to have conflict with '^ manifold 
temptations.'^ These may produce ^^ heaviness 
for a season.^' To the untried, afflictions, perse- 
cutions, and sufferings, especially if they be pro- 
tracted and of long continuance, will come with 
a sad weight, and the cheerfulness and joy of the 
heart will give place to ^^ heaviness,' ' and fears, 
and distressing thoughts and feelings. There are 
times when the Christian is left to faith alone for 
comfort and joy — times when outward circum- 



216 THE BIBLE CHRISTIAN. 

stances are all seemingly unfavorable; and there 
is nothing left to encourage the soul but the bare 
faith in Grod — times when all without is dark and 
dreary everywhere we roam^ and we can find 
nothing to lean upon but a naked faith — times 
when we can no longer "walk by sight/' but are 
left to "walk by faith'' alone. If the faith at 
such times is not strong, and the confidence in 
God is not great, there must be a great modifica- 
tion, a great decline in religious enjoyment. But 
if faith is strong and unwavering at such times, 
there will be joy, and peace, and confidence, and 
hope. "Tribulation worketh patience, and pa- 
tience experience, and experience hope, and hope 
maketh not ashamed." " Most gladly, therefore, 
will I rather glory in my infirmities.^' In the 
case of Job, we have a beautiful example of the 
power of a naked faith to comfort and cheer the 
heart in times of deepest affliction and bereave- 
ment and trouble. When his heart was rent 
with anguish, and all around was thick with dark- 
ness, his faith gave forth the triumphant excla 
mation, "I know that my Redeemer liveth !" 
The power of faith can give " songs in the night." 
Paul and Silas made their prison walls ring with 
their songs of gladness and praise at midnight ! 
After these explanatory observations, we say 



EXPERIMENTAL RELIGION. 217 

that the gospel provides great religious enjoyment 
for the people of God. We gather from the 
teaching of the Scripture that the Christian may 
realize abundant consolation and joy in the service 
of Grod. ^^ Great peace have they that keep 
thy law.^^ '' I have set the Lord always before 
me ; because he is at my right hand^ I shall not 
be moved. Therefore my heart is glad; and my 
glory rejoiceth : my flesh also shall rest in hope.^' 
^^My lips shall greatly rejoice when I sing unto 
thee, and my soul which thou hast redeemed/^ 
^^Kejoice in the Lord, ye righteous, and shout 
for joy, all ye that are upright in heart.'' '' Re- 
joice in the Lord always, and again I say, re- 
joice.'' '^ Rejoice evermore." '' Being justified 
by faith, we have peace with God through our 
Lord Jesus Christ, by whom also we have access 
by faith, into this grace wherein we stand, and 
rejoice in hope of the glory of God. And not 
only so, but we glory in tribulations also." 
^^Whom having not seen ye love; in whom be- 
lieving, though now ye see him not, ye rejoice 
with joy unspeakable and full of glory." '^ Peace 
I leave with you, my peace I give unto you ; not 
as the world giveth, give I unto you. Let not 
your heart be troubled, neither let it be afraid." 
^^ These things have I spoken unto you, that in 
19 



218 THE BIBLE CHRISTIAN. 

me ye might have peace. In the world ye shall 
have tribulation^ but be of good cheer : I have 
overcome the world/' Who can doubt all this, 
since, to the Christian, God is a '^ Father' ' and 
the " Grod of all grace and consolation,'' Jesus 
Christ is a '' Brother," a ^^ Friend," and the 
'^Prince of Peace," the Spirit is a ^^ Comforter," 
angels are '^ministering spirits," the gospel is 
the '^ gospel of peace," and ''all things work 
together for good" ? Surely, if there be happi- 
ness in the universe, it is enjoyed by the faithful 
Christian ! 

The Christian may enjoy the abiding conscious- 
ness of acceptance with God. In a previous 
chapter we have endeavored to prove this. How 
great must be the pleasure, the delight, the hap- 
piness arising from this consciousness ! 

*' The opening heavens around me shine 
With beams of sacred bliss, 
If Jesus show his mercy mine, 
And whisp.er I am his." 

The Christian may have the constant enjoyment 
of peace with God. " Peace I leave with you, 
my peace I give unto you." Peace is the oppo- 
site of war, of conflict, of strife. It is a calm 
serenity of mind, a freedom from the warring, 
conflicting emotions of the sinner's heart. The 
enmity against God is gone : love takes its place ; 



EXPERIMENTAL RELIGION. 219 

and the heart is in sweet harmony with God, the 
universe, and itself. The heart at peace with 
G-od is a well-tuned instrument, that gives out no 
discordant note, but pours forth the sweetest 
melody. This peace at times ^^passeth all un- 
derstanding.^^ It is a ^^ heavenly calm within 
the breast,'^ that is sweet and blissful. 

The people of God experience '^joy in the 
Holy Ghost,'^ a joy that is sometimes ^^ unspeaka- 
ble and full of glory. '^ 

^' Christ had his joys — so hath he 

Who feels his Spirit in his heart, — 
Who yields, God, his all to thee. 

And loves thy name for what thou art!" 

When Jesus unveils his lovely face, when God 
in mercy smiles, when the full sense of redeeming 
love is felt, when the consciousness of pardon 
is strong, when faith takes firm hold on the 
divine promises, when love kindles into a flame, 
when hope grows big with immortality, when we 
can stand on Pisgah's top and view the promised 
land, joy springs up and overflows the heart. 

*' To take a glimpse within the veil. 

To know that God is mine, 
Are springs of joy that never fail, 

Unspeakable, divine. 
These are the joys that satisfy 

And sanctify the mind ; 
Which makes the spirit mount on high, 

And leave the world behind." 



220 THE BIBLE CHRISTIAN. 

The Christian possesses a ^^ good hope through 
grace'' of eternal life in heaven. This is his 
'^ helmet'' and his ^^ anchor." Satan may cast his 
darts and throw stones at his head, may attempt 
to injure, derange, or .disturb his mind, but he 
cannot harm him : he wears ^^ as an helmet the 
hope of salvation." Storms may rise and tem- 
pests may toss his little bark, but they can neither 
wreck nor sink him : he possesses a hope that is 
" an anchor to the soul both sure and steadfast." 
Blessed hope ! Beyond all price is the hope of 
glory! Well may the saints ^^ rejoice in hope 
of the glory of Grod 1" Who can estimate the 
wealth of the man who possesses a title to heaven ? 
Who can fix the value of the honor conferred 
upon him who is made an heir of God and a joint- 
heir with Jesus Christ to an inheritance that is 
incorruptible, undefiled, and that fadeth not 
away? 

*' 0, who would heed the chilling blast 

That blows o'er time's eventful sea, 
If doomed to find its perils past 

The bright wave of eternity ! 
And who the sorrows would not bear 

Of such a transient world as this, 
When hope displays beyond its care 

So bright an entrance into bliss !" 

The child of Grod experiences ^^ fellowship with 
God and with his Son Jesus Christ," and the 



.J> 



EXPERIMENTAL RELIGION. 221 

^^ communion of the Holy Ghost/' ^^ Enoch 
walked with God/' Fellowship with God ! com- 
panionship with Jesus ! communion with the 
Holy Ghost ! How great the blessing ! To have 
God our Friend — a ^^ friend that sticketh closer 
than a brother;'' a friend always near us, always 
interested in us, always perfectly understanding 
us and our circumstances, always ready to sym- 
pathize with us and comfort us, always smiling 
on us — must be the greatest of all happiness ! 
'' I suppose there is no earthly solace like this." 
We have three divine Persons always with us, and 
may by faith hold sweet communion with them. 
We cannot be driven where God will not be pre- 
sent and befriend us, and manifest himself to us, 
and commune with us. 

*' Should fate command me to the utmost verge 
Of the green earth, to distant, barbarous climes — 
Rivers unknown to song — where first the sun 
Gilds Indian mountains, or his setting beam 
Flames on th' Atlantic isles — 'tis naught to me : 
Since God is ever present, ever felt 
In the void waste as in the city full ; 
And where He vital breathes there must be joy." 

There is much enjoyment experienced in doing 
good. Every good deed is as the lightning that 
pierces the cloud and lets out the rain upon the 
thirsty land : it pours back upon the soul a re- 
freshing from God. Every good act as it goes 
19* 



222 THE BIBLE CHRISTIAN. 

forth catches some of the rays of divine glory^ and 
concentrates and reflects them back upon the soul, 
and ever stands throwing back the beautiful rays 
of heavenly light upon the mind. Every good 
act is a rod that smites the rock, from which pours 
forth a stream of love and joy into the heart. 
Good deeds are sacred remembrancers, beautiful 
flowers planted along life's pathway, that render 
the journey pleasant by their loveliness and fra- 
grance. Good deeds are pleasant friends that 
attend us all through life, and, gathering round 
us in the dying-hour, bear us company to heaven. 

*'A Deity believed is joy begun ; 
A Deity adored is joy advanced ; 
A Deity beloved is joy matured : 
Each branch of piety delight inspires." 

Every doctrine of the Bible is an inestimable 
source of enjoyment. These doctrines are trea- 
sures hid in earthen vessels ; and as soon as faith 
can break those vessels, the precious treasure is 
enjoyed. They are cups full of sweetest honey, 
and faith may enjoy a constant feast. These doc- 
trines are all ^^ very full of comfort.'' One who 
was much experienced in holy things writes, 
*^The Bible, hitherto a sealed book, was now a 
river of water to my thirsty soul. I was astounded 
at its contents. As I turned over its pages, wonder 



EXPERIMENTAL RELIGION. 223 

upon wonder ravished my deliglited heart. I felt 
that I would care to live only for the sake of reading 
it. It was a glorious light. At times its heavenly 
rays would subdue me into a mellow and peaceful 
benignity; at others rouse me into ecstatic bliss. ^^ 
Dr. Vinet says, ^^Another sky, and one as mag- 
nificent as the azure vault stretched over our 
heads, is revealed to us in the gospel. Divine 
truths are the stars of that mystic sky, and they 
shine in it brighter and purer than the stars of 
the firmament.'^ Every truth of revelation is a 
wellspring of joy to the Christian. 

Therein thy dim eyes 



Will meet a cheering light ; and silent words 
Of mercy breathed from Heaven, will be exhaled 
From the blest page into thy withered heart." 

An ^^ earnest of his inheritance'' is frequently 
enjoyed by the holy and experienced Christian. 
There are times when they enjoy a ^^ heaven on 
earth begun.'' ^^In whom, also, after that ye 
believed ye were sealed with that Holy Spirit of 
promise, which is the earnest of our inheritance 
until the redemption of the purchased possession." 
^^ He hath raised us up together, and made us sit 
together in heavenly places in Christ Jesus." 
^^ Blessed be the God and Father of our Lord 
Jesus Christ, who hath blessed us with all 



224 THE BIBLE CHRISTIAN. 

spiritual blessings in heavenly places in Christ 
Jesus/' "Ye are come unto Mount Zion, and unto 
the city of the living God, the heavenly Jerusa- 
lem, and to an innumerable company of angels, 
to the general assembly and Church of the first- 
born, which are written in heaven, and to God 
the Judge of all, and to Jesus the Mediator of 
the new covenant/' "It is, therefore,'' says 
Harbaugh, "the Christian's happy privilege, 
though he still lives under the conditions of sense 
and faith, to live also 

* Quite on the verge of heaven.' 

From that mysterious border-land of faith, where 
earth merges into heaven, he sees in blissful 
tremblings of hope, from the spiritual orient, the 
glad beams of the eternal morning. 

* Heaven comes down his soul to greet.'" 

" The heirs of Christ are said to receive part 
of their inheritance in this life. The part which 
they receive is called the ^ first fruits of the 
Spirit.' What were first fruits ? They were the 
same in kind as the harvest. They were the first 
that ripened — a part of the harvest, and a pledge 
of the rest. So the first fruits which the Spirit 
ripens in the hearts of the saints on earth are the 
same in kind as those of the full and final har- 



EXPERIMENTAL RELIGION. 225 

vest, which he will ripen in the complete perfec- 
tion of the heavenly life/' How delightful must 
be the enjoyment of such fruits ! 

<* The men of grace have found 

Glory begun below : 
Celestial fruit on earthly ground 

From faith and hope may grow. 
The hill of Zion yields 

A thousand sacred sweets 
Before we reach the heavenly fields 

Or walk the golden streets." 

But the ^' best of all is, God is with us.'' The 
abiding consciousness of the divine presence is 
the privilege of the Christian, and the sweetest 
and most permanent of all his joys. '' I will 
dwell in them, and they shall be my people, and 
I will be their God.'' "Fear not, I am with 
thee : be not dismayed, I am thy God." " I will 
hot, never, no, never leave thee nor forsake 
thee." " Know ye not that ye are the temples 
of the Holy Ghost?" Kobert Phillip, in his 
Devotional Guides, says, "What a lasting im- 
pression would it leave in your heart and home 
were He to enter your door, saying, ^ Peace be 
with you ;' and then to take your children in his 
arms and bless them ; and then to inquire kindly 
into all your trials and temptations, and counsel 
you ; and then to draw you into free conversation 



226 THE BIBLE CHRISTIAN. 

about your soul and salvation, and explain to you 
the way of escape from the wrath to come; and 
then to leave you with a solemn, sweet assurance 
that if you would believe all he said you would 
not perish, but have eternal life ? You would 
be equally astonished and gratified by such un- 
merited condescension and sympathy/' But 
great as this might be, there is something better 
than this. God's constant presence is what 
Wesley, on his dying-bed, called ^^the best of 
all/' Speaking of seasons of religious joy, Ca- 
roline Fry says, '^ Joyful above measure as these 
moments are, they are not those moments which 
he values most. It is the abiding — the sitting 
down — the perpetual consciousness of God's pre- 
sence he values above these evanescent joys. 
The Lord is to his people an abiding portion. He 
does not, like some friends of earth, come in at 
distant periods, give us a fond embrace, and go 
away. He makes his abode with us. He sits 
down as it were at our right hand, to be ready 
for our need of him." When Mungo Park was 
perishing for want of water in the great desert of 
Africa, and fainting through fatigue and utter 
exhaustion, he threw himself down upon the 
burning sand to die ; but as he lay in despair, 
he saw a little flower blooming there away in the 



I 



EXPERIMENTAL RELIGION. 227 

desert; and that flower suggested tlie idea of 
Grod's presence so forcibly that he rejoiced, and 
was so strengthened by it that he arose and 
went on. 

It must be remembered that religious enjoy- 
ments are connected with faith and piety, and 
increase as the Christian grows in grace and holi- 
ness. The light that shines upon the Christian's 
heart is a ^^ shining light, that shineth more and 
more unto the perfect day.'' The light becomes 
very great as he nears the '' perfect day." ^^ It 
shall come to pass that at evening time it shall 
be light.'' It is this idea that Pollok embodies 
in verse when he compares the Christian to the 

•"morning star which goes 



Not down behind the darken' d west, nor hides 
Obscured amid the tempests of the sky, 
But melts away into the light of heaven." 

The same idea is given by Tupper : 

* * For I saw him after many days, when the time of his 

release was come, 
And I longed for a congregated world to behold the 

dying saint. 
As the aloe is greener and well liking at the last best 

summer of its age. 
Then hangeth out its golden bells to mingle glory 

with corruption, 
As a meteor travelling in splendor, but bursting in 

dazzling light, 
Such was the end of the righteous: his death was 

the sun at his setting.'* 



228 THE BIBLE CHRISTIAN. 

Sucli is the experience of the Christian. The 
light grows brighter and larger the nearer he goes 
towards heaven. 

<*An(i all his prospects brightening to the last, 
His heaven commences ere the world be past." 

And as the long experienced servant of Grod 

draws near to heaven, how soft and sweet the 

brilliant light that falls upon his spirit ! He 

enters the land of Beulah, on the borders of the 

heavenly Canaan, where he hears "continually 

the singing of birds/' and beholds "the flowers 

appear in the earth ;'' and " the air is sweet and 

pleasant/' and he is "within sight of the city/' 

and has "more rejoicing than in parts more 

remote from the kingdom." He beholds by faith 

the bright company of sainted spirits "beyond 

the river/' and hears the notes of heavenly 

music ; and to his weary spirit there comes across 

the waters in music-tones the heavenly wooing, 

*'Come to this happy land, 
Come, come away." 

He is near his home, and only waits the voice 

of the Master calling him " up higher." To such, 

" how sweet it is to die !" 

*< The last end 

Of the good man is peace. How calm his exit ! 
Night-dews fall not more gently to the ground, 
Nor weary, worn-out winds expire so soft." 



EXPERIMENTAL RELIGION. 229 

How calmly and sweetly did Payson die 1 ^^ I 
seem to be swimming in a river of pleasure that 
is carrying me on to the great fountain/' 
^^ Watchman, what of the night V asked an aged 
member of his Church. '^ I should think it was 
about noonday/' was the triumphant reply of the 
dying saint. Beautiful, nay, sublime, was the 
death-scene when the pious Janeway passed away 
to heaven. ^^ the glory ! the unspeakable glory 
that I behold ! My heart is full, my heart is full : 
Christ smiles, and I cannot but smile.'' 

** When the good man yields his breath — 
For the good man never dies — 
Lo ! bright beyond the vale of death 
The land of promise lies." 



20 



fart % %\\x)5. 



PRACTICAL RELiaiON, 



CHAPTER I. 

RELATION OF PRACTICAL TO DOCTRINAL RE- 
LIGION. 

** Thus faith and works together grow, 
No separate life they e'er can know : 
They're soul and body, hand and heart : 
What God hath joined, let no man part." 

Hannah More. 

Doctrinal religion implies practical, and can- 
not well exist without it. A man cannot, in tlie 
full sense of the word, believe a doctrine without 
acting upon the supposition of its truth, and thus 
aiding in the confirmation of his faith in it. 
There may be the tacit acknowledgment of a 
doctrine, but the full persuasion of its truth, the 
firm and settled conviction of mind, comes nov 
without acting upon the previous stage of belief 
(230) 



PRACTICAL RELIGION. 231 

All doubt is not removed without receiving the 
doctrine into the practice. A shadow of doubt 
will remain so long as the doctrine is not acted 
upon. Hence the safest and quickest way to 
get an individual to believe any doctrine fully 
and firmly, is to induce him to act upon the sup- 
position of its truth. This is a fact of universal 
application. It is based upon the philosophy of 
the mental constitution. The intellect may be 
partially convinced of the truth of any particular 
doctrine, but will not fully admit that doctrine 
to belief without the concurrence of the will. 
The lingering conviction of its truth may remain 
in the intellect, and may exercise some little in- 
fluence on the feelings, but the doctrine will not 
be incorporated into the creed, will not find a 
place in the faith of the mind, until the will 
concurs. 

"A man convinced against his will 
Is of the same opinion still." 

It is universally known that it is an easy mat- 
ter to convince men agreeably to their wishes ; 
and that they readily believe what they desire to 
be true. When the will favors any doctrine, it 
is easily believed ; but little evidence satisfies the 
mind. This is recognized in the Scripture as 



232 THE BIBLE CHRISTIAN. 

true: '^If any man will do his loill, he shall 
hnow of the doctrine whether it he of God.^^ A 
man will not fully and firmly embrace the doc- 
trines of religion, unless he has to some extent 
practically recognized their truth. We venture 
the assertion that few men, if any, are thorough 
and firm believers in the teachings of the Bible 
who do not, to some extent at least, regulate their 
conduct by those teachings. When this matter 
is tested in the experience of any man, as it is 
when he is under deep conviction of sin, he finds 
great strugglings of an infidelity he never once 
suspected that he possessed; and he ascertains, 
what he never dreamed of before, that he does 
not fully believe with all his heart in the doc- 
trines of Christianity. A tacit acknowledgment 
of divine truths is frequently mistaken for faith 
in them. Even the Christian has frequently to 
struggle hard with unbelief, and often finds many 
doubts of either the truth of the whole system, 
or of particular parts. Every man who is not in 
some good sense a practical Christian, is to some 
extent infidel. It is known how greatly the prac- 
tical acknowledgment of truths aids in strength- 
ening our faith, our belief in them. He who 
would be " strong in faith'' must be holy in life. 



PRACTICAL RELIGION. 2S6 

He wlio would be free from unbelief, from all 
doubts respecting Christianity or its doctrines, 
must be diligent and faithful in practice, must 
do the will of God. The willing and obedient 
Christian will '^ know of the doctrine whether it 
be of God/^ Those who are ^^ tossed to and fro 
by every wind of doctrine' ' are not those who live 
in the regular and faithful performance of duty, 
and in cheerful obedience to the will of God. 
Those who ^' err concerning the faith/' are those 
who err in practice. A practical error will either 
produce a doctrinal error, or strengthen one 
already held. 

We would be understood in this matter. The 
mind must be convinced, or there will be no 
change of conduct, no thorough change, no per- 
manent change. BVit the mind will not be 
thoroughly and permanently convinced if the will 
does not yield, does not consent. As soon as the 
will consents, there is a change of conduct, the 
will recognizing the truth of the doctrine pre- 
sented to the mind. The will recognizing the 
truth of the doctrine before the mind, the con- 
viction of the mind is increased and strengthened. 
How many are ^' almost persuaded to be Christ- 
ians,'^ but yet never become such, because the will 
is in the way ; and they relapse easily and speedily 
20* 



234 THE BIBLE CHRISTIAN. 

into skepticism ! How many are never firmly 
established in the faith of the Gospel, but are 
"wavering/^ and ^^ tossed to and fro by every 
wind of doctrine/' because the will is in the way, 
the practice does not recognize fully the truth ! 
How many, by neglect of duty, and actual trans- 
gressions, come to ^' forget that they were purged 
from their old sins,'' and ^^deny the Lord that 
bought them V^ 



CHAPTER II. 

RELATION OF PRACTICAL TO EXPERIMENTAL 
RELIGION. 

" Love, true love to God, is a love of his truth, of his 
holiness, of his entire will : true love is that which is 
reflected in obedience — that which renews and purifies 
the conscience." — Dr. Vinet. 

Practical religion is the result and the evi- 
dence of experimental religion. One cannot 
exist without the other. '' Faith without works 
is dead.'^ '' Hereby we know that we love him, 
because we keep his commandments.'' ^^A good 
tree cannot bring forth evil fruit, neither can a 



PRACTICAL RELIGION. 235 

corrupt tree bring forth good fruit. Wherefore 
by their fruits ye shall know them.^' There can 
be no practical obedience where there is no ex- 
perience of saving grace, and no experience of 
saving grace without a corresponding change in 
the conduct. 

"All our actions take 



Their hues from the complexion of the heart, 
As landscapes their variety from light." 

"If any have the notion of grace/' says Presi- 
dent Edwards, " that it is something put into the 
heart, there to be confined and dormant, and that 
its influence does not govern the man throughout 
as an active being; or if they suppose that the 
change made by grace, though it indeed betters 
the heart itself, yet has no tendency to a cor- 
responding improvement of the outward life, they 
have a very wrong notion. '^ In this light our 
Saviour viewed this subject: ^^If ye love me, 
keep my commandments.'' So St. Paul taught : 
"Shall we continue in sin, that grace may 
abound? God forbid. How shall we, that are 
dead to sin, live any longer therein V^ St. John 
uses very strong language with respect to this 
matter: "If we say that we have fellowship 
with him, and walk in darkness, we lie, and do 
not the truth.'' Thus the legitimate result and 



236 THE BIBLE CHRISTIAN. 

proper external evidence of a changed heart is a 
changed life. These go together, and no man 
can separate them. 

Moreover, practical religion exerts an influence 
on experimental religion. The conduct has an 
influence on the feelings. The sensibilities, as 
well as the intellect, are somewhat under the 
control of the will ; and to be effected extensively 
in any given direction, must have the consent 
and the direct effort of the will in that direction. 
To effect a change in the heart, the will must be 
subdued and brought over and engaged actively 
in the matter — not that the will can of itself, 
and by itself, change the heart ; but that the will 
must not only consent to the proposed change, 
but also seek the change. When the will con- 
sents to, and shows the evidence of its consent 
by seeking the change of heart, the change will 
take place, and not till then. Here is, there- 
fore, the connection between the change of the 
heart, or conversion, and the change of the con- 
duct, or obedience. They mutually influence each 
other. The heart must be changed before the 
conduct can be conformed to the will of God; 
but the heart will not be changed until that 
change is consented to and sought after. This 
agrees perfectly with all the Scripture require- 



PRACTICAL RELIGION. 237 

ments and exhortations addressed to the sinner 
and the penitent. 

So, after conversion, the progressive work of 
sanctification will not go forward without the con- 
sent of the will and the effort towards it. The 
conduct has this influence on the experience. 
God will not sanctify, will not bestow spiritual 
blessings upon those who do not consent, who do 
not desire to receive them, and who do not seek 
them, thus evidencing their consent and desire. 
Man is a free moral agent. Religion does not 
destroy, but rather strengthens man's moral 
agency. God will not, therefore, and, we may 
venture to say, cannot sanctify, cannot continue 
his love and his approval and his Spirit to those 
who do not desire to have them, and give the 
strongest of all proof of the want of the desire of 
them by their conduct. It is clear that we can- 
not, then, progress in the work of sanctification, 
or even continue in the love of God and in favor 
with him, if we do not desire it, and do not 
continually manifest that desire by a course of 
conduct consistent therewith. Thus it plainly 
appears that, by inconsistency of conduct and 
ungodliness of life, we may not only not grow in 
grace, but may lose the favor of God and his love 
out of our hearts, and become guilty sinners, even 



238 THE BIBLE CHRISTIAN. 

as others, '' treasuring up wrath against the day 
of wrath/' Such is the plain teaching of the 
Bible : ^^ If ye know these things, happy are ye 
if ye do them.'' ^' Behold, I stand at the door 
and knock : if any man will hear my voice, and 
open the door, I will come in to him, and will 
sup with him, and he with me.'' '^ If any man 
will do his will, he shall know of the doctrine 
whether it be of Grod." In these passages the 
conditions are plainly intimated and expressed. 
There can be no question about their meaning. 
But there are stronger passages still, if possible : 
"Nevertheless, I have somewhat against thee, 
because thou hast left thy first love. Remember, 
therefore, from whence thou art fallen, and re- 
pent, and do thy first works ; or else I will come 
unto thee quickly, and will remove thy candle- 
stick out of his place, except thou repent." " If 
thou forsake him, he will cast thee off for ever." 
" I will be with you while ye be with me." " If 
the righteous forsake his righteousness, and com- 
mit iniquity, he shall even die thereby." "I 
keep my body under, lest, after I have preached 
to others, I myself should be a castaway." 
" Every branch in me that beareth not fruit, he 
taketh it away." Let these passages suffice. 
They prove most conclusively that the want of 



PRACTICAL RELIGION. 239 

attention to practical religion, or of obedience 
to the requirements of religion, will not only 
check the progress of inward piety, but cause 
the loss of all religion. By such a course of in- 
consistency, neglect, and sin, a spiritual disease 
and weakness will supervene, which, if undis- 
turbed, will inevitably end in spiritual and eter- 
nal death. To neglect the comfort of the body, and 
cease to attend to its wants, will induce disease, 
and eventually death; and so, to neglect the 
constant nourishment and proper exercise of the 
spiritual life, will not only injure the health, but 
bring on disease, and finally death, to the soul. 
There are many now in all the churches who are 
^^weak and sickly, and many sleep ;'^ and the 
cause is to be found in the great inattention to 
practical religion. ^^ Wherefore work out your 
own salvation with fear and trembling, for it is 
Grod that worketh in you, both to will and to do 
of his good pleasure.' ' 

A holy life, as the best evidence of our sincere 
desire of a rapidly progressive inward sanctifica- 
tion, is attended with the influences of the Spirit 
upon the heart, purifying and making it holy. 

**Walk in the light! and sin, abhorred, 
Shall ne'er defile again : 
The blood of Jesus Christ, the Lord, 
Shall cleanse from every stain. 



240 THE BIBLE CHRISTIAN. 

"Walk in the light! and thou shalt find 
Thy heart made truly His, 
Who dwells in cloudless light enshrined, 
In whom no darkness is." 

A life of consistent practical piety is also 
abundantly blessed in tbe gift of a ricb experi- 
ence of tlie divine favor and love, the peace 
of God^ and joy in the Holy Ghost, and the 
hope of glory. An ever-brightening light from 
the Sun of righteousness shines into the heart of 
that man who ever strives to do good and glorify 
God in all things. 

**What nothing earthly gives, or can destroy, 
The soul's calm sunshine and the heartfelt joy, 
Is virtue's j)rize.^* 

Those who are most faithful in obedience to 
God enjoy more of God and are happier. The 
way of holy, active consecration to God is the 
path of light and peace. 

'* Angels 



Are happier than mankind, because they're better." 

" If we walk in the light, as he is in the light, 
we have fellowship one with another, and the 
blood of Jesus Christ, his Son, cleanseth us from 
all sin/' 



PRACTICAL RELIGION. 241 



CHAPTER III. 

IMPORTANCE OF PRACTICAL RELIGION. 

" Why call ye me Lord, Lord, and do not the things 
which I say?" — Jesus Christ. 

Without practical religion, salvation will be 
denied to man. Salvation in sin is no salvation 
at all. Salvation is deliverance from sin. Sin 
itself is tlie evil from wliicli man must be de- 
livered. Sin is tlie cause of all evil. Every evil 
is a consequence of sin. The effect must remain 
until the cause is removed. The cause and the 
effect are inseparable. It is plainly impossible to 
save men from the effects of sin while they re- 
main in sin. If men are to be saved at all, they 
must be saved from sin ; and thus the cause being 
removed, the effect will be removed also. Heaven 
is a place of happiness because there is no sin 
there. If there were sin in heaven, it would be 
a place of woe and suffering, a hell. Angels are 
happy because they are holy and obey God. If 
angels were sinful, they would be miserable. 
Where there is sin there is no salvation ; for the 
cause remains, and the effect must remain also, 
21 



242 THE BIBLE CHRISTIAN. 

Sin is the transgression of the law of God. The 
opposite of sin is obedience to the law. A state 
of deliverance from sin is therefore a state of obe- 
dience to the divine law. Practical religion con- 
sists of obedience to the law of God. Without 
practical religion, therefore, there can be no sal- 
vation. 

With the present constitution of the universe, 
the transgressor cannot be saved in his guilt. The 
whole universe would veto such a measure, were 
it possible. The constitution of the universe for- 
bids the possibility of any such salvation. Man's 
relation must be changed ; harmony must be 
established between him and God and the uni- 
verse, or there can be no salvation. This har- 
mony consists not merely of the purification of 
the intellect and sensibilities, but also of the will 
and conscience; not only of the belief of the 
truth, and the experience of pardon and sanctifi- 
cation, but also of the living obedience to the 
will of God, which is indeed inseparable from the 
rest. 

This is not salvation by works ; but salvation 
by such a faith in the atonement of Christ as will 
invariably produce good works, as will lead to 
holy obedience to the will of God, as its proper 
fruit and the evidence of Hb existence. There 



PRACTICAL RELIGION. 243 

can be no obedience where there is not such a 
faith, for ^^ without faith it is impossible to please 
him;'' and a faith that is saving cannot exist 
without producing obedience ; for ^^ faith without 
works is dead/' and saving faith " works by love." 
It is evident that such a faith as will produce 
obedience is the only proper condition of salva- 
tion, because it answers all the purposes requisite, 
having in itself all the elements of obedience 
concentrated in one exercise of the whole man, 
and in its development producing invariably a 
life of obedience to Grod. It is in this sense that 
faith is insisted on as the only condition of salva- 
tion ; and it is in this sense that obedience is 
required as necessary, because it is concentrated in 
faith, and will always be developed by faith, if faith 
be not given up. Where there is true faith, there 
is obedience. Where there is the saving faith of 
the gospel, there is at the same moment a con- 
sciousness of delight in God, love both to God and 
man, which is ^Hhe fulfilling of the law," the 
purpose to do the will of God and resignation to 
God, existing in such connection with faith as to 
be incapable of separation from it : they came 
together and exist together, and are inseparable ; 
and they are one. Thus faith contains in itself 
the elements of obedience. 



244 THE BIBLE CHRISTIAN. 

Faith develops and produces obedience. As 
soon as a man exercises saving faith, he is not 
only conscious of delight in God and love and 
resignation, but he actually begins to obey the 
law of God ; and immediately he offers up adora- 
tion and praise and thanksgiving and prayer, 
and makes his vows to God, and proceeds in the 
effort to please God. Obedience commences in 
the very exercise of faith, and is inseparable from 
the exercise of living faith. It is a condition of 
its life. ^^ Faith without works is dead.'' 

In this sense, therefore, we understand the 
Bible to say that without obedience we cannot be 
saved. In this sense the conduct of men, as fur- 
nishing evidence of the state of the heart and of 
the genuineness of faith, is the data upon which 
the decisions of the final judgment will be formed, 
which settle for ever, and beyond repeal, the 
destiny of men. ^^And the dead were judged 
out of those things written in the books according 
to their works.'' ^' For by thy words shalt thou 
be justified, and by thy words shalt thou be con- 
demned." " Not every one that saith unto me 
Lord, Lord, shall enter into the kingdom of 
heaven, but he that doeth the will of my Father." 
^^ He hath showed thee, man, what is good ; 
and what doth the Lord require of thee but to do 



PRACTICAL RELIGION. 245 

justly, love mercy, and walk humbly with thy 
God/^ ^^ Blessed are they that do his command- 
ments, that they may have right to the tree of 
life, and enter in through the gates into the city/' 
Practical religion is everywhere taught in the 
Bible. From the sin of Adam, in the opening, 
to the blessing pronounced upon those who ^^ do 
his commandments,' ' in the close of the sacred 
canon, the whole volume is full of it. No man 
can read the Bible carefully and feel that it gives 
a license to sin in any form, or affords security 
against the wrath of God to those who disobey 
his Jaw. It matters not where '' ungodliness and 
worldly lusts'' may be, whether in avowed sin- 
ners or in professing Christians, the '' wrath of 
God is revealed" against them. 

Practical religion is an ornament attractive and 
influential, exhibiting the beauty and excellence 
and power of true religion. Morality is different 
from and has not the beauty of practical religion. 
The code of the moralist is not that of the Chris- 
tian : they are diverse the one from the other. 
There is a hard, stern, melancholy, selfish appear- 
ance about morality, that renders it altogether 
different from holy obedience to God. There is 
a cheerful, meek, quiet, patient, humble, self- 
denying, loving, sympathetic, and tender spirit 
21* 



246 THE BIBLE CHRISTIAN. 

pervading practical religion, that constitutes a 
marked difference between it and morality, and 
invests it with a beauty, excellence and sublimity 
that proclaim its heavenly origin and connection. 
When practical Christianity is seen in its con- 
sistency and completeness, there is needed no 
argument to prove the divinity of Christianity, 
and no pleading to commend it as the want of 
humanity. It is itself a living, ever-present, ever- 
speaking demonstration both of the truth of 
Christianity and its sufficiency for and perfect 
adaptation to the wants of man.^ Practical re- 
ligion is the living epistle of Chris.t, known and 
read of all men. The most powerful preaching 
is the silent eloquence of a holy life. Every 
Christian may effectually and successfully preach 
the gospel, however humble his position and 
talents may be, by the powerful '' rhetoric of a 
good example.' ' If practical religion were fully 
embraced and carried out by the Church ; if the 
Church would array herself in her beautiful gar- 
ments and arise and shine, there would go forth 
a stream of evangelical light and love that would 
speedily cover the whole earth : the morn of 
Zion's glory would dawn, the orient streaks of a 
dawning millennium would not only be seen, but 
would give place to the rising day, and one shout 



PRACTICAL RELIGION. 247 

of victory, as the sound of many waters, and of 
miglity thunderings, would go up, swelling louder 
and louder, from mountain and valley and river 
and ocean and island, tlie triumph of God's 
militant host. 

God has graciously attached to practical reli- 
gion abundant rewards. Not that we can by 
obedience merit any thing, or lay God under 
obligation to us; but that God has graciously 
promised to reward those who do their duty. 
There is no merit in duty : it is the payment of a 
debt we justly owe; and has no merit in it. There- 
fore when ye have done all, say ^^ We are unpro- 
fitable servants : we have done that which was our 
duty to do.^' But of his infinite mercy and grace 
God has promised to reward those who do his 
will ; and these rewards are gracious gifts of God. 
^^ It is of grace and not of debt.'' ^^ No good 
thing will he withhold from them that walk up- 
rightly." ^^ No man hath left father or mother, 
or friends, or houses, or lands, for my sake and 
the gospel's, but shall receive in this life an hun- 
dred-fold, and in the world to come everlasting 
life." " He that giveth a cup of cold water to a 
disciple, in the name of a disciple, he shall not lose 
his reward." Not the least act of obedience will 
go unrewarded. the riches of grace in Christ 



248 THE BIBLE CHRISTIAN. 

Jesus, and the fullness of the blessing of the 
gospel of peace ! 

To do good, to obey the will of God, to abound 
in every good word and work, is the great end of 
our existence. Fichte, a Grerman writer, says^ 
^^ Not alone to know, but to act according to thy 
knowledge, is thy destination, proclaims my in- 
most soul. Not for indolent contemplation and 
study of thyself, nor for brooding over emotions 
of piety ; no ! for action was existence given thee : 
thy actions, and thy actions alone, determine thy 
worth.^' ^^0 immortal beings,'^ says Vinet, 
" creatures of God ! life consists in the employ- 
ment of all your powers ; and you have divine 
powers. Life consists in the fulfilment of your 
destiny ; and your destiny is heaven ! Do not 
tell me you have lived, you who have a soul to 
aspire to the infinite, but which you have chained 
down to finite objects — a heart to love God, whom 
you have not loved — an intelligence to serve him, 
but whom you have not served. You have passed 
through life at the side of those who lived, but 
you have not lived. To live, my brethren, is to 
perform a work which lasts. It is to accumulate 
something more than vain recollections. It is to 
convert all our present life into the future : it is 
to be prepared for its death : it is to make it in 



J 



PRACTICAL RELIGION. 249 

advance triumpliant, glorious, full of immortality. 
To live is to act on earth as a citizen of heaven.'' 
If this be the end of living, and this be life, then 
it is time to be engaged in it. 

"Up, Christian, up! thy cares resign! 
The past, the future are not thine ! 
Show forth to-day thy Saviour's praise. 
Redeem the course of evil days : 
Life's shadow, in its lengthening gloom. 
Points daily nearer to the tomb !" 

Let us arise at once and begin our life-work, 
ere life be gone. To-day we live : to-morrow we 
die. 

" Catch, then, catch the transient hour, 
Improve each moment as it flies : 
Life's a short summer — man a flower : 
He dies — alas ! how soon he dies !" 



250 THE BIBLE CHRISTIAN. 



CHAPTER IV. 

RELATION OF PRACTICAL RELIGION TO THE 
PROVIDENCE OF GOD. 

' ' Yet take the bitter cup with both hands, and sit 
down to your repast. You will soon learn a secret, 
that there is sweetness at the bottom. You will find it 
the sweetest cup that you ever tasted in all your life. 
You will find heaven coming nearer to you." — Dr. 
JuDSON, writing to 3Irs. Boardman^ after the death of her 
husband. 

The whole universe is constructed into and 
ruled according to one great system. All is in 
harmony with God, and every part is in harmony 
with every other part. '' Order is Heaven's first 
law.'' The system of providence is in harmony 
with every other part of the universe, and no 
single event occurs that is in the least discordant. 
One vast and perpetual harmony reigns through- 
out the whole universe. ^^AU thy works praise 
thee, God." And as the natural attributes of 
God are subordinate to his moral perfections, so 
the government of the physical universe is sub- 
ordinate to the moral or spiritual. The moral 
government of God is supported by the govern- 
ment of the universe. The providence of God 



PRACTICAL RELIGION. 251 

will be found^ therefore; to be against the wicked, 
as out of harmony with God, and favorable to the 
righteous, in proportion as they love God and are 
holy. This is certainly true. But this view 
must be somewhat modified with respect to man 
in his present state. Man in this life is not in 
a retributive state, but in a state of probation. 
God has graciously placed man in a state of pro- 
bation, giving him the provisions and means 
and appliances of salvation, and time to repent 
and secure the mercy of God. Such a state must 
produce a suspension of the regular operation of 
the laws of providence with respect to man, and 
an arrangement of those laws in harmony with 
God's plans and purposes concerning him. Now, 
we know that God's plans and purposes all look 
to and aim at the production of holiness in man 
while in his probationary condition. The provi- 
dence of God being always in harmony with God, 
must also in all things aim to produce holiness 
in man. God plans and provides a way of sal- 
vation for man through an atonement : the Son 
makes that atonement by a life and death on 
earth, and a resurrection and an ascension to 
heaven : the Spirit reveals the plan, and comes 
down to apply its provisions effectually to man : 
angels become ministering spirits to men in con- 



252 THE BIBLE CHRISTIAN. 

nection with tlie work of their salvation ; and all 
the events of divine providence are subordinated 
to the work in which God and the universe are 
so harmoniously engaged. Every thing is there- 
fore so ordered as to induce men to become reli- 
giouS; and to help them forward in the work of 
holiness ; and when probation closes^ which is at 
death, the suspension of the general operation of 
these laws will cease, and the whole universe will 
proclaim eternal peace with the righteous, and de- 
clare perpetual war against the wicked. The salva- 
tion of the soul is the greatest good, and every event 
of providence is directed toward its advancement. 
The whole universe joins together to induce and 
assist man to work out his salvation. "All things 
work together for good to them that love God.'' 
" Now, no affliction seemeth for the present to be 
joyous, but rather grievous; nevertheless, after- 
ward it yieldeth the peaceable fruits of righteous 
ness to them that are exercised thereby.'' "Our 
light affliction, which is but for a moment, 
worketh for us a far more exceeding and eternal 
weight of glory." Thus even adversity and 
affliction are sent for the purpose of advancing 
us in the work of our salvation. Charnock says, 
" God strips good men of the enjoyments of this 
world that he may wean them from the love of it— 



PRACTICAL RELIGION. 253 

keeps them from idolatry by removing the fuel 
of it — sends afflictions that he may not lose them, 
nor they their souls/' ^^ No man/' says Bishop 
Jeremy Taylor, ^^ is more miserable than he that 
hath no adversity : that man is not tried whether 
he be good or bad 3 and God never crowns virtues 
which are only faculties and dispositions; but 
every act of virtue is an ingredient into reward; 
and we see many children fairly planted whose 
parts of nature were never dressed by art, nor 
called from the furrows of their first possibilities 
by discipline and institution, and they dwell for 
ever in ignorance and converse with beasts ; and 
yet, if they had been dressed and exercised, 
might have stood at the chairs of princes, or 
spoken parables amongst the rulers of cities. Our 
virtues are but the seed when the grace of God 
comes upon us first; but this grace must be thrown 
into broken furrows, and twice feel the cold, and 
twice the heat, and be softened with storms and 
showers, and then it will arise into fruitfulness 
and harvests. Softness is for slaves and beasts, 
for minstrels and useless persons, for such as 
cannot ascend higher than the state of a fair ox, 
or a servant entertained for vainer offices; but the 
man who designs his son for noble employments, 
to honors and to triumphs, to consular dignities 
22 



254 THE BIBLE CHRISTIAN. 

and presidencies of councils, loves to see him pale 
with study, or panting with labor, hardened with 
suffering, or eminent by dangers. And so God 
dresses us for heaven.'^ 

True it is that we may not in all cases be able 
to trace the connection. But it exists neverthe- 
less. There can be no exception. God doth not 
'^ willingly afflict or grieve the children of men/' 
"All things work together for good to them that 
love God.'' He who "knoweth all things'' and 
" seeth all things from the beginning/' has " de- 
clared it." "What I do," says Jesus, "thou 
knowest not now, but thou shalt know hereafter." 
" Now I know in part : then shall I know even a^ 
also I am known.' ^ 

" That things to mortals are mysterious 

Is not because the things themselves are dark, 

But the perceptions through which they are viewed." 

The providence of God is designed to promote - 
our piety. It does this variously. It woos and 
pleads by its mercies : it forces the mind to think 
of other interests than those of the body and of 
earth ; to feel the need of higher support and of 
superior pleasures than earth can give; and to 
see that soon earth must be exchanged for 
another and a future state. It gives direction to 
the Christian ) encourages in the performance of 



PRACTICAL RELIGION. 255 

duty; gives answers to prayer; affords opportu- 
nities of doing good ; preserves the Christian from 
want and suffering; protects and delivers from 
the hand of enemies; and, at last, bears him 
triumphantly home. '^ How is it/' asks McCosh, 
^^ that God sends us the bounties of his provi- 
dence? — how is it that he supplies the many 
wants of his creatures ? — how is it that he en- 
courages industry ? — ^how is it that he punishes 
in this life notorious offenders against his law ? 
The answer is, By the skilful prearrangements of 
his providence, whereby the needful events fall 
out at the very time and. in the very way required. 
When the question is asked, How does God 
answer prayer ? we give the very same reply : 
It is by the preordained appointment of God when 
he settled the constitution of the world, and set 
all its parts in order.'' 



256 THE BIBLE CHRISTIAN. 



CHAPTEK V. 

RELATION OF PRACTICAL RELIGION TO THE 
ATONEMENT OF CHRIST. 

** The Cross presents an economy of motives to be 
met with nowhere else — motives of tried power and 
demonstrated efficacy. Without the Cross the lamp of 
hope burns dim and sickly." — Bishop Bascom. 

The atonement is the ground and means of the 
bestowal of every spiritual blessing, of all inter- 
course with God, and of all gracious assistance 
in the discharge of duty. Man of himself is 
weak, and utterly unable to obey God's holy law. 
He feels the need of aid, of some power that can 
work within him, and dispose him to the service 
of God, and give him to find delight in doing the 
work of God. Through the cross of Christ 
spiritual influences are abundantly given ; and, 
by trusting in Jpsus Christ, God condescends to 
enter the heart and dwell there, and "work in 
him to will and to do of his own good pleasure. '^ 
Whatever indisposition there may be — whatever 



PRACTICAL RELIGION. 257 

difficulty or hindrance may be felt in the princi- 
ples, tempers, and affections of the heart — if 
there be pride, or anger, or malice, or self-will, or 
lust, or ambition, or any other unholy disposition 
hard to be overcome, and presenting difficulties 
in keeping the commandments of God, it or all 
of them may be removed by trusting in the 
atonement of Christ. He who goes to Jesus with 
his difficulties, and confides in him, will not fail 
to have them all removed. He who carries his 
heart to" Jesus in humble confidence and trust, 
will not fail to have its hardness removed, its 
coldness taken away, its indisposition to setve 
God destroyed, its love of the world displaced, 
its selfishness consumed, its fear and unbelief 
changed, and the heart filled with love, humility, 
faith, and the Holy Ghost. 

^' He from thick films shall purge the visual ray, 
And on the sightless eyeballs pour the day : 
'Tis he the obstructed paths of sound shall clear, 
And bid new music charm the unfolding ear : 
The dumb shall sing, the lame his crutch forego, 
And leap exulting, like the bounding roe." 

In the performance of his duty, the Christian 
often feels the need of direction, often desires 
comfort, often wishes for communion with God 
and the pure spirits of heaven, and often desires 

22* 



258 THE BIBLE CHRISTIAN. 

to walk in tlie liglit of God's countenance, with 
his great smile beaming right upon his spirit. 
To secure these precious blessings, he has only 
to go to God in humble prayer in the name of 
Jesus, and trusting in his death. He who goes 
to the ^^ mercy-seat/' to the ^^ throne of grace/' 
relying on the blood of Jesus with a simple, con- 
fiding faith, will find all that he seeks, and in- 
finitely more. The ^^ mercy-seat' ' is the place of 
sure retreat from every stormy wind that blows. 
It is the place 

"Where Jesus sheds 



The oil of gladness on our heads ; 
And heaven comes down our souls to greet, 
• And glory crowns the mercy-seat.'* 

And then, the Christian is conscious of doing 
many things that should not have been done, and 
of neglecting many that should have been done. 
He has often yielded to temptation, has often 
given way to evil tempers, has indulged some 
wrong passion. He feels guilty before God. 
Perhaps, in close self-examination, he finds much 
for which to condemn himself. What is he to 
do now? He has once been pardoned. Will 
God grani forgiveness again ? The atonement is 
sufficient for such a case. ^^ If any man sin, we 



IGIO 




PRACTICAL RELIGION. 259 

have an Advocate with the Father, Jesus Christ 
the righteous, who is the propitiation for our 
sins ; and not for ours only, but for the sins of the 
whole world/^ No man need despair. " He is 
able to save to the uttermost them that come 
unto God by him, seeing he ever liveth to make 
intercession for them/^ 

Then, again, the Christian feels that he is so 
infinitely unworthy, that God is so exalted in 
oliness and purity beyond all conception, that 
every thing he does is so mixed up with human 
infirmity and imperfection, and so far short of the 
broad requirement and deep spirituality of the 
divine law, and his heart is so far removed from 
the purity and his mind from the spirituality of 
heaven, that he is almost ready to give up to 
despair. And well he might give up to despair ! 
After years of struggling and praying and war- 
ring against sin, and striving to serve God, what 
has he, what single deed could he select, what 
number of acts could he choose, on which to de- 
pend for favor with God and admittance into 
heaven ? Is there one that would bear the light 
of heaven ? Is there one that would bear com- 
parison with the purity of God ? There is not 
one. How, then? There is the ^^ blood of 
sprinkling,'^ which will make us acceptable to 



260 THE BIBLE CHRISTIAN. 

God, and will make our humble efforts to serve 
him acceptable also. The ^^ blood of Jesus 
Christ; his Son, cleanseth us from all sin ;^' and 
thus our transgressions are not only forgiven, but 
our hearts are cleansed from all sin, and our 
feeble efforts in his service are also cleansed from 
all sin, and by the blood of Christ we are accepted 
ourselves, and our service, unworthy though it 
be, is also accepted. ^^We are saved by faith/'-' 
'' By grace are ye saved, through faith.'' Temp- 
tations come to the Christian. The world allures 
him, its vanities charm him, its votaries plead 
with him : Satan urges him in various ways to 
sin ; and his own corrupt heart prompts him and 
excites him to do evil. What shall he do ? Let 
him go to Jesus. Let him trust in Jesus. Let 
his faith be strong in Jesus. " This is the vic- 
tory that overcometh the world, even our faith.'' 
Faith is the Christian's shield, wherewith to 
quench all the fiery darts of Satan. Jesus 
Christ is a strong tower, into which the righteous 
may always run for shelter, for refuge, for safety. 
There they are safe. No foe can harm them 
there. "None shall pluck them out of my 
hand." 

The atonement of Christ is every thing to the 
Christian, whether living, dying, or rejoicing in 



PRACTICAL RELIGION. 261 

heaven. "Christ is all and in all.^' He is 
" made of God to us wisdom^ righteousness, sanc- 
tification, and redemption.^' He is just such a 
Saviour as we need, ever-present and all-powerful, 
full of love and sympathy, our advocate and in- 
tercessor in heaven, the Son of God, full of grace 
and truth. 

"Sweetest sound in seraph's song, 
Sweetest note on mortal's tongue, 
Sweetest carol ever sung — 

Jesus — Jesus flow along." 



■ 4 ■♦ » » ►■ 



CHAPTEK VI. 

RELATION OF PRACTICAL RELIGION TO THE 
WORK OF THE HOLY SPIRIT. 

" There never was, nor is, nor ever will be, the least 
particle of holiness in the world, but what, flowing from 
Jesus Christ, is communicated by the Spirit, according 
to the truth and promise of the gospel." — John Owen, 
on the Holy Spirit. 

One of the very first lessons learned by the 
Christian in his religious experience, is that of 
his own weakness, ignorance, and insufficiency 
for any good work. He resolves, in the fervor 



262 THE BIBLE CHRISTIAN. 

and joy of liis first love, to be henceforth a per- 
fectly consistent Christian, and a worthy example 
in all good works, and he feels confident that he 
can be such. He does not imagine it possible 
that he should ever again fall into sin and be led 
captive by the devil. But he soon learns that 
^^of himself he can do nothing,'^ and that ^^all 
his sufficiency is of God.'' He stumbles and falls 
as a little child, mistakes the right way, and be- 
gins to feel the need of some one to direct and 
walk beside him, to lead him and support him. 
One who was eminent for piety and usefulness 
says of his early religious experience on this sub- 
ject, ^^I perceived what a vitally important part 
of the work of redemption pertains to the Holy 
Spirit; and that every change, and each step in 
the way of holiness, is efi'ected by his agency; 
and this, too, in compliance with an earnest de- 
sire, and in answer to fervent prayer.'' So the 
Bible teaches. There the whole work of religion, 
and the whole glory of our salvation, is a&cribed 
to divine grace. " By grace are ye saved." 
Doddridge, in beautiful lines, has given the 
Scripture doctrine of salvation by grace : 

** Grace first contrived the way 
To save rebellious man ; 
And all the steps that grace display 
Which drew the wondrous plan. 



PRACTICAL RELIGION. 268 

Grace taught my wandering feet • 

To tread the heavenly road ; 
And new supplies each hour I meet, 

While pressing on to God. 
Grace all the work shall crown 

Through everlasting days : 
It lays in heaven the topmost stone, 

And well deserves the praise." 

We can tlius understand the experience of 
Paul. ^^ By the grace of God I am what I am/^ 
^^I labored more abundantly than they all, yet 
not I, but the grace of God that was in me.'' 
" I can do all things through Christ strengthen- 
ing me.'' We can thus understand his ex- 
hortation to Timothy : ^^ Be strong in the grace 
that is in Christ Jesus." We can understand 
why he urged the Hebrews to ^^come boldly 
to the throne of grace, that we may obtain 
mercy, and find grace to help in time of need." 
We can understand how man, in his moral 
inability and weakness, can keep the com- 
mandments and glorify God : " My grace is 
sufficient for thee." At every step, therefore, 
in the Christian's pathway, he may set up his 
Ebenezer, and say with truth, "Hitherto the 
Lord hath helped me." Every evening he may 
sing, 

*'0 to grace how great a debtor 
Daily I'm constrained to be !'* 



264 THE BIBLE CHRISTIAN. 

And every morning lie may offer up tlie prayer : 

" Prone to wander, Lord, I feel it. 
Prone to leave the God I love : 
Here's my heart, take and seal it. 
Seal it for thy courts above.'* 

The grace of God, or the influences of the 
Spirit, which in this connection mean the same 
and are used interchangeably, has been distin- 
guished in its operations as preventing, directing, 
and assisting. It is not necessary for the pur- 
poses of godliness to make any such distinctions, 
for it is the same Spirit in all, and the same 
work, and only differs in the result to be pro- 
duced. It may be well, therefore, to say that 
we are dependent upon the Spirit, to prevent, 
direct, and assist us in the way of holiness. 

The Spirit prevents us in every good work. 
The original or primary meaning of the word 
^^ prevent^' is to go before, and conveys in this 
connection the idea that in all good works the 
Spirit goes before, leads in the matter, takes the 
initiative, suggests to and disposes to the work. 
He works in us ^^ both to will and to do.'' It is 
a fact, that we have naturally an indisposition 
towards the will and law of God. The natural 
disposition is contrary to duty. There is no 
natural inclination towards prayer, or love to 



PRACTICAL RELIGION. 265 

Grod, or resignation, or forgiveness, or self-denial, 
or humility, or indeed any Christian duty. The 
Spirit must produce, by his influences upon the 
heart, the disposition to do what God wills. We 
are dependent upon the Spirit for the very dis- 
position, the will to serve Grod. It is therefore 
no excuse to us that we have no disposition to 
do our duty, that we have no inclination to any 
particular good work. The means of procuring 
the disposition are at hand ; and those means are 
abundant and powerful, and may be had in all 
their sufficiency for the simple asking. ^^ How 
much more shall your Heavenly Father give the 
Holy Spirit to them that ask him.'' '' My grace 
is sufficient for thee.'' No heart is too hard, no 
will is too stubborn, no temper is too strong, no 
disposition is too inveterate, no habit is too firmly 
fixed and powerful for the grace of God. The 
influences of the Spirit, where they are sought 
with earnestness and faith, are irresistible. No- 
thing can be ^Uoo hard" for God. How im- 
portant that we ^^live in the Spirit," and ^^walk 
in the Spirit," and be ^^in the Spirit," and have 
the " Spirit dwell in us richly in all wisdom," 
and '^ abide with us for ever." 

The Spirit instructs or directs in the way of 
holiness. 

23 



266 THE BIBLE CHRISTIAN, 

•*The Spirit of God, 



From heaven descending, dwells in domes of clay : 
In mode far passing human thought, he guides, 
Impels, instructs : intense pursuit of good. 
And cautious flight of evil, he suggests." 

^' Thus, when the Holy Ghost comes to us," 
says Tauler, ^^ He teaches us all truth ; that is, 
He shows us a time picture of our failings, and 
confounds us in ourselve-s, and teaches us how 
we are to live singly and purely for the truth, 
and teaches us to sink humbly into a deep hu- 
mility, and to cast ourselves utterly down before 
God, and beneath every creature. He will teach 
us all things that we can need for a perfect life, 
and for a knowledge of the hidden truth of God, 
of the bondage of nature, of the deceitfulness of 
the world, and of the cunning of evil spirits." 
'^ This truth, which the Holy Ghost is to teach 
them," says Luther, ^^is — how God's children 
are to be begotten out of sin and death unto 
righteousness and everlasting life — how God's 
kingdom is to be established, and the kingdom 
of hell destroyed — how we are to fight against 
the devil and to overcome him — how to cheer, 
strengthen, and uphold faith." Thus the Spirit 
shall " guide us into all truth." Thus we are 
'' led by the Spirit." 

The Spirit gives aid and strength in the pei^- 



PRACTICAL RELIGION. 267 

formance of every duty, and sustains in all trial 
and difficulty. It is tlie Spirit of God that 
^^ works in us both to will and to do/^ and 
^^ works in us mightily unto every good work/' 
and at times proves a heavenly ^' Comforter, abid- 
ing with us for ever/' Without his aid we ^' can 
do nothing/' for we are ^' not sufficient of our- 
selves to think any thing as of ourselves, but our 
sufficiency is of God." If we have not the aid 
of the Holy Spirit, we cannot perform a single 
work in the proper manner and from the right 
motive. We can do the work of God only when 
he ^^ makes all grace abound towards us, that we, 
always having all sufficiency in all things, may 
abound to every good work." ^' Unless believ- 
ers," says Dr. John Owen, '^ have uninterrupted 
influences of grace, and spiritually vital nourish- 
ment from Christ, Hhey can do nothing/ that 
is, nothing which appertains to fruit-bearing. 
Now, every act of faith and love, every motion 
of our minds or affections towards God, is a part 
of our ^fruit-bearing/ and so are all external 
duties of obedience. Wherefore, our Lord being 
judge, believers themselves cannot, without new 
actual supplies of grace, do any thing spiritually 
good." 

^^The Holy Spirit accommodates grace to every 



268 THE BIBLE CHRISTIAN. 

faculty/' says Polhill, a writer of the seventeentli 
century : ^^ as the dew is white in the lily, and red 
in the rose, so the Spirit, in its graces, is light in 
the mind, liberty in the will, order in the aifec- 
tions. Also it accommodates suitable influences 
to every grace : it gives such touches upon their 
holy love, fear, meekness, patience, as makes them 
go forth into act in a free, spontaneous manner. 
Further, it accommodates itself to them at every 
turn : it is a Spirit of grace in their penitential 
meltings ; a Spirit of supplication in their ardent 
devotions; a Spirit of revelation in their evan- 
gelical studies ; a Spirit of love in their charities 3 
a Spirit of power in their infirmities ; a Spirit of 
fear in their holy walkings ; a Spirit of meekness 
in their carriage towards others ; a Spirit of com- 
fort in their afflictions ; a Spirit of glory in their 
reproaches ; a Spirit of holiness in all their con- 
verses : it lives, breathes, moves, and aptly oper- 
ates in them/' 

A plentiful supply of the Spirit of grace, and 
sufficient for all the purposes of the life of holi- 
ness, will be regularly given to those who ^^ ask 
of God,'' and who " believe on Jesus." He is 
given to them as readily and as cheerfully as a 
father gives proper gifts to ^is children, and in 
tsuch abundant supply as to be like ^^ rivers of 



PRACTICAL RELIGION. 269 

water/^ and in such power as to be '' sufficient 
for every good work/' how kind and infinitely 
merciful is God to us ! How great are the pro- 
visions of the gospel of Jesus Christ for our holi- 
ness and salvation ! How powerful are the en- 
couragements of the Bible to a life of piety! 
How we are without all excuse for our unfaith- 
fulness ! How infinitely great and aggravated is 
the guilt of our neglect of obedience and holiness ! 
How sinful must we be if we '' quench the Holy 
Spirit/' or '' grieve him'' away from our hearts ! 
How awful must be our condition if the Spirit of 
Grod depart from us, and leave us to our idols I 

" If yet the Holy Spirit deigns to dwell 
In earthly domes, 'tis not in those defiled 
With pride, with fraud, with rapine, or with lust." 



CHAPTEE VII. 

CONDITIONS OF PRACTICAL RELIGION. 

In practical religion, which consists in obedi- 
ence to the will of Grod in all things, there must 
be a proper motive. Without this, however exact 
we may be in externals, we are not truly reli* 
23* 



270 THE BIBLE CHRISTIAN. 

gious, we are not holy. Men may and frequently 
do perform their actions with very different 
motives and aims. Thus^ one goes to the house 
of worship for his own pleasure, another to please 
a friend, who requests him to go, and a third 
because it is the will of God. It is very evident 
that in this case the morality of the act is not 
in the outward performance, but in the motive 
from which it springs. It will not be said that 
these three persons in the performance of the 
action in question are equally religious, or that 
the action as perfortned by the three is equally 
acceptable to God. In the first, there is no re- 
ference to the pleasure of others, or to the will 
of God ; in the second, there is no reference to 
the will of God ; and in the third, the action was 
performed simply because it was pleasing to God. 
One man prays, because his conscience troubles 
him, and he hopes thereby to get relief; another 
prays, because in his infancy his mother taught 
him to do so, and he continues the practice 
through respect to her memory; and another 
prays, because God wills it should be done. Here 
is the same action, but with very different motives. 
Again, a man gives to missionary purposes at a 
public meeting, because others do so; another 
gives, because the speaker stirs up his feelings 



PRACTICAL RELIGION. 271 

of pity; another gives, because lie will appear 
liberal and gain applause; another gives, hoping 
to gain popularity, and thereby enlarge the circle 
of his patrons and increase his gains; a fifth 
gives in the name of God. Thus every act may 
be performed from different motives ; and a man 
may seem to be religious whose heart is not right 
with God. Many a man has put on religion as 
a cloak to hide his real character. Such are re- 
ligious in appearance, but in reality are hypo- 
crites, whose hopes shall perish. It is the motive 
that gives complexion and character to the act. 
If the motive be not a proper one, no matter what 
the act may be, it is not religious, and does not 
constitute any part of religion. A man might 
be a good Christian as far as the outward con- 
duct is concerned, and yet no Christian at all, 
because his motives are not right. And what 
is the proper motive, which should influence us 
chiefly, in all our deeds ? No one will question 
the authority or the ability of Christ to answer 
this important question. He says, '^Thou shalt 
love the Lord thy God with all thy heart, and 
with all thy soul, and with all thy mind. This 
is the first and great commandment. And the 
second is like unto it. Thou shalt love thy neighbor 
as thyself. On these two commandments hang 



272 THE BIBLE CHRISTIAN. 

all the law and the prophets.'' Thus, love to 
God and to man is the great motive in all accept- 
able service. The law of God is not fulfilled, 
the commandments of God are not obeyed, if 
there is not the love of God in the heart con- 
straining us. As far as the letter of the law 
and the outward conduct is concerned, there may 
be an exact conformity to the law, when, indeed, 
the law is not really obeyed at all, because there 
is an absence of the proper motive of acceptable 
obedience. St. Paul says, '^ Love is the fulfilling 
of the law.'' If this be true, and it is but 
another form of expressing what Christ said, 
then, where there is not love to God and to man 
in the heart influencing the conduct, there can 
be no ^^ fulfilling of the law," however exact 
may be the conformity of the outward conduct to 
the law. It is therefore plain, that love to God 
and to man is the proper motive in all obedience. 
There is no acceptable obedience that does not 
spring from love. So St. Paul says, '' Whether 
therefore ye eat, or drink, or whatsoever ye do, 
do all to the glory of God." ^^And whatsoever 
ye do in word or deed, do all in the name of the 
Lord Jesus." Here is only a varying of the 
phraseology, and an application of the principle 
to ^^ whatsoever ye do, in word or deed." The 



PRACTICAL RELIGION. 273 

idea is the same. Every thing is to be done 
from a desire to please God. This must be the 
one motive and aim of our life, the great, and 
chief, and prevailing principle of all our conduct. 
This constitutes the great distinguishing differ- 
ence between the Christian and other men. He 
does every thing from love to Grod, from a de- 
sire to please God : they do nothing from love to 
God. 

There must also be a proper manner of glori- 
fying and pleasing God. The end does not 
justify the means. Morality attaches to the 
means as well as to the motive — both must be 
proper. Every thing is to be done with an eye 
single to the glory of God ; and nothing is to be 
done which will not glorify God. God cannot 
be glorified by our lying, or swearing, or defraud- 
ing, or doing any evil work. Every thing we do 
must be of such a character as will glorify God — 
such an act as is capable of glorifying God. The 
motive thus becomes a rule of conduct of univer- 
sal application, and easily employed in solving 
doubts respecting the lawfulness of any given 
act. The application is simple. Can this act 
be done from love to God ? is the act consistent 
with love to God? will it please God? is it 



274 THE BIBLE CHRISTIAN. 

capable of reflecting his glory ? Thus the Chris- 
tian is furnished with an easy and safe guide to 
conscience. He aims to glorify God, and he 
avoids every thing incompatible with his aim. 
This will produce a consistent religious character. 
This should be the character of every professing 
Christian. Archbishop Leighton says, ^^It is a 
most unseemly and unpleasant thing to see a 
man's life full of ups and downs — one step like a 
Christian and another like a worldling — it cannot 
choose but both pain himself and mar the edifi- 
cation of others. '^ The whole amount of opposi- 
tion made to the Church of Christ by earth and 
hell, by wicked men, governments, infidels, and 
devils, has never injured it half as much as the 
inconsistency of its own members. Practical re- 
ligion embraces the entire conduct of man. 
Every act of life springs from some motive or 
principle, and has, therefore, a moral complexion, 
and goes to make up the moral character of the 
man. Every act is recorded in heaven by the 
iron pen of eternity, and will give its testimony 
and have its weight in the decision of final des- 
tiny. Every act must, therefore, spring from 
the proper motive, and the whole life be one of 
uniform consistency, no one act contradicting 



PRACTICAL RELIGION. 275 

another, but all constitutiDg a hymn of praise to 
God. ^' If any man keep the whole law, and yet 
offend in one point, he is guilty of all/' 

Practical religion thus defined does not neces- 
sarily involve any change in our business employ- 
ments and avocations, if they be lawful and 
lawfully conducted. Christianity supposes that 
every man will have some employment, and be 
'^diligent in business.'^ It also supposes that 
his business will not be inconsistent with either 
the law of his country or of God ; and that his 
manner of carrying on his business is also con- 
sistent. We may glorify God in any lawful and 
proper calling honestly conducted. If, however, 
a man is fully convinced that he is ^^ moved by 
the Holy Ghost to take upon him the office and 
work of the ministry in the Church of God,^' if 
the providence of God permit, he cannot refuse, 
but at the imminent peril of his immortal interests, 
to give up his business, however lucrative and 
prosperous, and '^ go into the highways and 
hedges'' and call sinners to repentance. If he 
resist, he resists God. The voice of God is within 
him and the hand of God is upon him, and he 
must go, or hazard his spiritual welfare, and pro- 
bably lose his soul. 

Practical religion is a life-work, and when com- 



276 THE BIBLE CHRISTIAN. 

menced is never to be given up. The Christian 
cannot loose himself, nor can any human authority, 
nor any power in earth or heaven, loose him from 
his obligations and vows. He may withdraw 
from the fellowship of the Church, and renounce 
his religious profession, but his obligations and 
vows remain unchanged and unaffected by it, 
and God holds him responsible. Religion is 
superior to and infinitely above every thing else, 
and should be so recognized. Every thing should 
be subordinated to the duties of religion, and 
religion placed first and above all. If the Lord 
be our God, let him be our God. Let us not 
exalt self, or wealth, or fame, or pleasure, or 
fashion, or friends above him. Let him be our 
God always, to-day and to-morrow and for ever 
When we lay ourselves on his altar as an offering 
to him, it must be without reservation, and a 
perpetual offering. Practical religion is a warfare, 
and the last enemy \a death. The Christianas 
glory is not to conquer or die, but to fall on the 
field of battle and conquer as he falls. He is a 
soldier for the war : the Captain of our salvation 
accepts none other. His discharge is in these 
words: "The Master calleth for thee,'' and is 
sent by the hand of death. The Christian, like 
his Master, never cries, " It is finished,'' but with 



PRACTICAL RELIGION. 277 

his last and dying breath. He finishes his work 
when he dies, and not before. Then, and not 
till then, he rests from his labors. The voice of 
God to all his servants is, "Work while it is 
called to-day: the night cometh, when no man can 
work.'' 



< •• » » 



CHAPTER VIII. 

PERSONAL DUTIES — THE MEANS OF GRACE. 

" Even from the days of your fathers ye are gone 
away from mine ordinances, and have not kept them. 
Return unto me, and I will return unto you, saith the 
Lord of hosts." — Malachi. 

God has graciously instituted certain ordi- 
nances or means of grace, by the diligent use of 
which in the exercise of faith in Christ we may 
receive abundance of grace. They are the ordi- 
nary conditions of the bestowal of divine grace, 
and the channels through which grace is com- 
municated to the soul. Not that the Spirit is 
confined to these, so that his influences cannot 
be received otherwise than through them, but 
that generally and in all ordinary cases he is 
communicated through them, and his influences 
24 



278 THE BIBLE CHRISTIAN. 

are received in tlie use of them. The Spirit is 
never given in his saving influences where he is 
not desired and sought ; and the means of grace 
are the prescribed conditions of seeking the 
Spirit. These means are always to be used^ and 
are in some sense necessary, when there is time 
and opportunity for their use. Some are more 
commonly used than others. Some are more 
important than others. They are not in them- 
selves efficacious, nor do they certainly and neces- 
sarily convey divine grace to all who use them 
irrespective of their desire and faith. There is 
no grace in them, but grace is conveyed through 
them. They do not benefit any but those who 
are in a proper subjective condition for the recep- 
tion of the Spirit, that is, such as desire grace 
and exercise faith in Jesus Christ. All spirit- 
ual blessings come through Christ, from whom 
Cometh down '^ every good and perfect gift,^' and 
can come to none but those who ^^ believe on his 
name.'^ ^^He that believeth hath everlasting 
life : he that believeth not^^ — ^whatever else he 
may do — ^^ shall be damned.'^ While, there- 
fore, the means of grace cannot convey the grace 
of God to those who do not believe on the Lord 
Jesus Christ, they are of great value to every 
sincere follower of Jesus. No one whatever can 



PRACTICAL RELIGION. 279 

use them with the earnest desire of obtaimng 
divine grace, and exercising faith in Christ, but 
will receive the grace desired. The grace in- 
variably follows the proper use of the means. 
These means are the wells into which the Chris- 
tian often lets down the bucket of faith, and 
from which he draws a plentiful supply of grace 
for every time of need. ^^ Therefore with joy 
shall ye draw water from the wells of salvation.'' 
No Christian ought willingly to neglect these 
means. They are refreshing streams to his 
thirsty spirit. He goes and drinks, and drinks 
again, and yet returns again to drink. 

The Christian should have regular habits of 
attendance upon the means of grace. There 
should be set times and regular seasons for the 
use of these holy ordinances ; and nothing should 
be allowed to interfere with their use at those 
seasons. In this way we may form a regular, 
habitual piety, characterized by strength, consist- 
ency, and permanence. This is the best way to 
secure ourselves against a fitful, excitable, feverish 
piety, that has its long winters of coldness and 
barrenness and desolation, and its short summers 
of scorching sunshine and stormy weather.. A 
regular, habitual attendance upon all the means 
of grace will produce a calm and bright and 



280 THE BIBLE CHRISTIAN. 

genial summer in the soul^ when the sun shines 
beautifully and warmly, and fragrant flowers 
bloom, and merry birds sing sweetly, and fruits 
of holiness ripen in abundance. These means 
are the tables on which our daily spiritual food 
is spread in rich profusion, and we are invited 
to come, and eat, and grow, and become strong, 
and live for ever. If we eat not regularly, we 
grow weak and feeble, and disease will over- 
take us. There are many, alas ! who are spirit- 
ually consumptive or dyspeptic, who have con- 
tracted disease by the neglect of the means of 
spiritual health. There are many, alas ! who 
are spiritually dwarfs — ^many, whose parts are 
not proportionally developed — many, who are 
spiritually deformed by neglecting the means of 
spiritual health and growth. What are the means 
of grace ? 

Searching the Scriptures is a prominent means 
of grace. It is not to be neglected by any. 
" Search the Scriptures'' is as imperative a com- 
mand and as obligatory as, ^' Pray without ceas- 
ing.^' One of the chief causes of the defective, 
meagre, and barren piety of modern times is the 
neglect of the Sacred Scriptures — the neglect of 
their careful study. Many know nothing more 
of the Bible than they hear the minister read in 



PRACTICAL RELIGION. 281 

the services of tlie sanctuary — many read a few 
chapters on the Sabbath only — ^many read select 
portions of the New Testament and of the book 
of Psalms, and no more — ^many, without any 
order, read any portion that comes to hand. What- 
ever this may be, it certainly cannot be search- 
ing the Scriptures, It is not a search, nor does 
it embrace the whole of the Scriptures. Every 
word of inspiration has a meaning, and a mean- 
ing for us, and a meaning bearing on our spiritual 
welfare, and we are losers if we do not find that 
meaning. ^^ Blessed is he that readeth,^' is the 
declaration of Jesus. The word of God in every 
sentence and line and word is full of divine 
blessings, as so many ever-flowing fountains, and 
it imparts those blessings to the diligent and 
prayerful student. There is spiritual strength in 
the word of God, not only as a whole, but in 
every book, and chapter, and verse, and word ; 
and he who receiveth it into him, receives 
strength and becomes strong and stronger the 
more he receives. Prayer is an important means 
of grace, and a duty which no one can neglect 
and remain a Christian. ^^A prayerless soul is a 
Christless soul.'' Prayer is the expression of 
desire to God, and is the language of the heart 
addressed to its Maker. Prayer that comes not 
24* 



282 THE BIBLE CHRISTIAN. 

from tte heart is not prayer — ^it may be formal- 
ity, or hypocrisy, or mockery ; but if we do not 
approach God with the heart, however eloquently 
the lips may discourse and the tongue may plead, 
there is no prayer. God scorns the prayer that 
does not come warm from an honest and an 
earnest heart. The true Christian will be care- 
ful to maintain a spirit of prayer, by which he 
prays without ceasing, in the secret, and silent, 
and hidden communion of the heart with God ; 
but he will also have set times when he can 
retire to some private place, where undisturbed he 
can pour out his soul in fervent prayer, unseen by 
any but the great All-seeing. Prayer being the 
approach of the soul to God, and its language 
addressed to him, there can be nothing more 
absurd than to offer prayer in such affected lan- 
guage as if to please God by the elegancy of our 
speech. ^^ When you retire to your devotions,^' 
says Bickersteth, ^^ lay aside all artifice, all need- 
less form, all distracting anxiety, and express 
your desires with the utmost plainness of speech/' 
While praying, let us remember that we are but 
beggars, infinitely unworthy and unholy, and 
are approaching the high and mighty Kuler of 
the universe and the Searcher of all hearts, and 
let us pray in all reverence, humility, and self- 



PRACTICAL RELIGION. 28S 

abasement. ^^ God resistetli the proud; but giveth 
grace to the humble.^' In your petitions to Grod 
do not forget that God, who knoweth all things, 
fully understands your wants, and while you 
pray confidently for all spiritual blessings, let 
temporal blessings be asked with entire defer- 
ence to his will. 

^ * We, ignorant of ourselves, 
Beg often our own harms, which the wise powers 
Deny us for our good : so find we profit 
By losing of our prayers." 

As every blessing given to man is on the ground 
of the atonement, so every prayer should be 
offered in the name of Jesus. The name of 
Jesus is the password to the audience-chamber of 
God, and the key to the stores of grace. Prayer 
should be frequent, and at fixed times. 

** Go when the morning shineth. 

Go when the noon is bright, 
Go when the eve declineth. 

Go in the hush of night : 
Go with pure heart and feeling, 

Cast earthly cares away, 
And, in thy closet kneeling, 

Do thou in secret pray." 

^^ There is proof enough,'^ says Dr. James 
Hamilton, "that no multitude of suppliants 
can distract Him, and no magnitude of their 
requests exhaust Him. There is proof enough 



284 THE BIBLE CHRISTIAN. 

that if any prayer be unanswered, it is not be- 
cause the offerer was too little, nor because lie 
asked too much/' God has promised to answer 
prayer; therefore we should pray in faith, expect- 
ing to receive. " The man who cultivates a de- 
votional spirit/' says M'Cosh, '' is like the earth 
in its orbit, guided by a central power and 
illuminated by a central light, and carrying 
everywhere a circumambient atmosphere with a 
life-giving and refreshing influence.'' ^^A life 
of prayer," says Henry Ware, Jr., " is the life 
of heaven." Caroline Fry says, "I never asked 
a petition of Grod that sooner or later I did not 
obtain." 

^* Prayer ardent opens heaven, lets down a stream 
Of glory on the consecrated hour 
Of man in audience with the Deity." 

"I never prayed sincerely and earnestly for 
any thing," says Dr. Judson, ^^ but it came — at 
some time — no matter at how distant a day — 
somehow, in some shape — probably the last I 
should have devised — ^it came." Bishop Rey- 
nolds says, ^^ There is a kind of omnipotence in 
prayer. It hath loosed iron chains. It hath 
opened iron gates. It hath unlocked the windows 
of heaven. It hath broken the bars of death. 
Satan hath three titles given him in Scripture 



PRACTICAL RELIGION. 285 

setting forth his malignity against the Churcli of 
God: a lion, to note his strength; a dragon, to 
note his malice ; a serpent, to note his subtilty. 
But none of these can stand before prayer. The 
greatest malice, the malice of Haman, sinks under 
the prayer of Esther : the deepest policy, the 
counsel of Ahithophel, withers before the prayer 
of David; and the highest army, a host of a 
thousand thousand Ethiopians, run away like 
cowards before the prayer of Asa." Pasting is a 
means of grace. '^ Those who neglect, and those 
who pour contempt upon the duty of fasting," 
says Edmondson, '' would do well to consult even 
the practice of heathens. Their austerities, 
though carried to excess, put those professing 
Christians to shame, who, perhaps, never observed 
a religious fast in their lives. No excuse can be 
made for the man who pours contempt upon this 
duty. It is probable that he is under the influ- 
ence of infidelity and other vile principles : it is 
certain that his sneers are at variance with the 
practice of the wisest and best of men of all ages 
and nations. The advantages of fasting or 
abstinence are many. By this salutary practice 
the flesh is mortified ; corruptions are weakened ; 
health is promoted; the mental faculties are 
improved; indolence is checked; the poor are 



286 THE BIBLE CHRISTIAN. 

relieved; divine juiigments are averted; choice 
blessings are brought down from heaven ; and on 
account of its usefulness it is pleasing to God. 
If we have neglected it till now, it is high time 
to begin in good earnest : but let prudence be 
our guide. Some virtues, and this among the 
rest, may be carried so far as to become vices ; 
and, in my opinion, when men injure their health 
and unfit themselves for the duties of life by 
fasting, it becomes sin.'^ The most devoted 
saints are much given to the practice of fasting. 
It form a part of the crucifixion of self, and a 
prominent means of keeping the body under, and 
bringing it into subjection. It is probable th^at 
there are habits and tempers and lusts and dis- 
positions in some persons that cannot be overcome 
but by fasting and prayer. ^^This kind goeth 
not out but by fasting and prayer.'' 

Fellowship with the Church of Christ is a 
means of grace, and an important duty, and a 
precious privilege of Christians. To unite with 
the Church of Jesus Christ is the obvious duty 
of every professing Christian. It has always been 
so considered by the pious and holy, and the 
inner consciousness feels it to be a duty. The 
Church is the institution of Grod, and designed 
to protect and benefit all his people. He who 



PRACTICAL RELIGION. 287 

refuses or neglects to join the Churcli; in so far 
resists the will and the ordinance of God, and is 
therefore guilty. He that remains out of the 
Churchj thinking to prove himself and test his 
ability to stand firm first, and then to join it, acts , 
unwisely and injuriously. He goes unarmed to 
battle, and stands singly and alone, without the 
instruction, disciplinary training, support, and 
protection of the army and its officers, to fight 
against the combined forces of earth and hell, 
marshalled under a leader with the experience of 
six thousand years in the war ; and he thinks to 
join the army after meeting the enemy and 
proving himself able to stand alone. How fool- 
ish ! Pride is at the bottom of it. Pride goeth 
before destruction. It is at the time of conver- 
sion, and just subsequent to it, more than at any 
other period, that the Christian needs the sym- 
pathy, and assistance, and counsel, and support 
which the Church only can give. He is then 
a babe in Christ, and if separated from the 
Church, his mother, he will most likely die; 
or should he live, he will grow up slowly, be 
a sickly and feeble child, become, a diseased 
and badly developed man, require the constant 
and diligent and patient care of the Church to 
keep him alive, and by his poor appearance and 



288 THE BIBLE CHRISTIAN. 

sufferings will injure the cause of Christ. He is 
then a babe in Christ, and should be carried in 
the bosom of the Church, his mother, who can 
nourish him with the sincere milk of the word, 
and sympathize with him in his weakness, and 
protect him in danger, and instruct and train him 
for usefulness, and develop his powers, that by 
his mother's side he may grow, and become strong, 
and reach the full development of a perfect man 
in Christ. But by fellowship with the Church, 
more is meant than simply joining it. Fellowship 
is familiar intercourse : it is a walking together 
in intimate communion and friendship : it is the 
companionship of loving spirits. In this sense 
every Christian should seek fellowship with the 
Church. He needs the sympathy, the love, the 
instruction, the advice, the reproof, the prayers, 
the conversation of the pious. He cannot easily 
dispense with these. He must have them. He 
must seek them. He must cultivate the proper 
spirit to secure and to receive them. 

^*< I love thy kingdom, Lord, 

The house of thine abode. 
The Church our bless'd Redeemer bought 

With his own precious blood. 
Beyond my highest joy 

I prize her heavenly ways, 
Her sweet communion, solemn vows. 

Her hymns of love and praise." 



PRACTICAL RELIGION. 289 

The holy sacraments are means of grace. Bap- 
tism is not to be neglected, as though it were 
merely a form and a ceremony. It is nothing- 
more than this to the adult who does not believe 
in Jesus Christ and repent of his sins ; but to the 
humble penitent and the sincere believer in Jesus 
it is a means of grace, a channel of spiritual in- 
fluences, and a medium of divine blessing. He 
who, not having received the ordinance of bap- 
tism, refuses or neglects to receive it, does wrong. 
It is the ordinance of God. 

The Lord^s Supper is a lovely service, connected 
with sad, solemn, and touching associations. It was 
instituted by our Lord himself, on the evening 
before his crucifixion, and but a few moments 
previous to his agony in the garden : it was in- 
stituted while the weight of a g^iilty world was 
beginning to press upon him : it was instituted 
in immediate prospect of his betrayal by Judas, 
his being forsaken by his followers, his trial at 
Pilate's bar, his scourging, his crown of thorns, 
his bloody cross, and his ignominious death. To 
a supper instituted as a memorial of these things, 
Christ invites his disciples; and leaves as his dying 
command that they often do this in remembrance 
of him. Who could refuse to obey a command 
like this ? 

2& 



290 THE BIBLE CHRISTIAN. 

**Bow thee to earth, and from thee cast 

All stubbornness of human will : 
Then dare to drink the sacred cup 

Thj God and Saviour died to fill. 
Come with thy guilt new-washed in tears, 

Thy spirit raised in faith above : 
Then drink, and so thy soul shall live, 

Thy Saviour's blood — thy Saviour's love." 

Blessed privilege ! How near we draw to 
Gethsemane and to Calvary wtile around the 
sacramental board! How close we get to tlie 
Saviour's cross while we take the bread and wine ! 
How right beneath the bleeding wounds of Jesus 
our hearts lie while we eat the holy supper! 
How like the communion of the saints above ! 
What blessed sitting together in heavenly places 
in Christ Jesus ! 

** For say, can fancy, fond to weave the tale 
Of bliss ideal, feign more genuine joy 
Than thine, Believer, when the man of God 
Gives to thy hand the consecrated cup, 
Blessed memorial of a Saviour's love ? 
Glowing with holy zeal the humble penitent 
Approacheth : Faith her fostering radiance points 
Full on his contrite heart : Hope cheers his steps ; 
And Charity, the fairest of the train 
Of Christian virtues, swells his heaving breast 
With love unbounded." 

The public worship of God in the house of 
God, and with the great congregation, is a means 
of grace. The house of God is the place where 
God has promised specially to meet and bless his 



PRACTICAL RELIGION. 291 

people. ^^ In all places where I record my name 
I will come unto thee and bless thee.'' " Where 
two or three are gathered together in my name, 
there am I in the midst of them." It is a sure 
mark of religious declension when Christians 
willingly absent themselves from the house of 
God. The assembling of themselves together is 
not neglected when the heart is warm with love 
and full of joyful hope. 

" Some there are 



Who hold it meet to linger now at home, 

And some o'er fields and the wide hills to roam, 
And worship in the temple of the air ! 
For me, not heedless of the lone address. 

Nor slack to meet my Saviour on the height, 
By wood or living stream ; yet not the less 

Seek I his presence in each social rite 
Of His own temple : that He deigns to bless. 

There still He dwells, and that is my delight." 

But the Christian must not only attend upon 
the public worship of God, he must also engage 
in its exercises. He must hear the word meekly, 
and prayerfully, and attentively. The house of 
God is a house of prayer ; and he must join the 
public prayer with the spirit of earnestness and 
true devotion ; and, if selected for that purpose, 
must lead the public prayer in all simplicity and 
humility. He must join the voice of singing, 
and offer public praise to God. '^ Sing praises 



Z)JZ THE BIBLE CHRISTIAN. 

to God, sing praises/' ^^If any individual lias 
no voice for speech and song, and can acquire 
none, he, and he alone, is allowed always to be a 
silent worshipper ; for where nothing is given, 
nothing is required. Even such a one, however, is 
bound to yield the homage of the heart in relation 
to the exercises, for the duty is absolutely uni- 
versal. '' 

Meditation is a means of grace. '^ Meditation 
is more than reading, it is pondering : it is some- 
what more than studying, for this means simply 
knowing; whereas meditation means revolving 
what we do know, to apply it to the purposes for 
which it is communicated.' ' ^' If you are in trou- 
ble, meditate on those abundant topics of consola- 
tion which are presented in the word of God : if 
burdened with a sense of guilt, on the mediatorial 
work of Christ : if rejoicing in the assurance of 
hope, upon the warnings against spiritual pride : 
if in prosperity and wealth, upon the unsatisfying 
and uncertain nature of riches : if tempted, upon 
the evil of sin, and the consequences of com- 
mitting it, and also on the intercession, powei, 
and grace of Christ : if afraid of death, upon 
the promise of Christ to meet you in the dark 
valley. It will always be profitable to let your 
meditations run in the channels of your condition.'' 



PRACTICAL RELIGION. 293 

CHAPTER IX. 

PERSONAL* DUTIES CONTINUED. 

The Christian fears God. The fear of God is 
the beginning of wisdom, the sum of our duty, 
and the distinguishing characteristic of the right- 
eous. It is not the superstitious dread of the 
ignorant heathen, nor the slavish fear of the 
wicked in times of great danger; but the fear of 
a child to offend its parent, and proceeds from 
reverence, humility and love. If we have only 
reverence, it will produce superstitious dread : if 
we have only reverence and humility, they will 
develop a slavish fear; but if reverence and 
humility be joined with love to God, there will 
arise a filial fear, a fear of displeasing God. In 
this sense the Christian fears God ; and the more 
he grows in holiness, the more he fears God. He 
will be circumspect and careful in all things, lest 
he sin against his Heavenly Father in any matter. 
He dreads sin more than hell. He loves God, 
and therefore he fears to displease him. He 

* Personal here refers to what belongs to the indi- 
vidual, as such. 
25* 



294 THE BIBLE CHRISTIAN, 

considers the favor of God of infinitely more 
value than the whole universe, and therefore he 
would sooner part with life than lose that favor. 

The Christian loves God. This he begins to 
do when the " love of God is shed abroad in the 
heart by the Holy Ghost/ ^ and he grows and in- 
creases in this holy affection, until he ^^ loves God 
with all his heart/' and realizes the blessedness 
of ^^ perfect love.'' Dr. Tryon Edwards says, 
*^ Love is the first outgoing of the renewed soul 
to God : ' We love him, because he first loved us.' 
It is the evidence of a saving work of grace in 
the soul : ^ The fruit of the Spirit is love.' 
It lies at the very foundation of Christian charac- 
ter : we are ^ rooted and grounded in love.' It 
is the path in which all true children of God are 
found : they ' walk in love' — the bond of their 
mutual union : their hearts are ^ knit together in 
love' — ^their protection in the spiritual warfare : 
they are to put on ^ the breastplate of love' — the 
fullness and completeness of their Christian char- 
acter : they are ^ made perfect in love' — the spirit 
through which they may fulfil all the divine re- 
quirements; for Hove is the fulfilling of the law' — 
that by which they become like to their Father 
in heaven, and are fitted for his presence; for 
^ God is love,' and heaven is a world of love." 



PRACTICAL RELIGION. 295 

"If we love tlie Saviour/' says Dr. Gumming, 
'Hhe cross of Christ will be dearer to us than the 
crown of Caesar ; and any suffering will be sweet, 
rather than the sacrifice of what we believe to be 
his mind and will. The path that we tread, how- 
ever rough, will feel smooth to him, and a wreath 
of thorns around his brow will be dearer than 
the brightest diadem : the commandments of 
Christ, however many, will not be grievous to 
him; and the cross of Christ, however heavy, 
will seem light to him. Love smooths the way, 
illuminates the cloud, and kindles in the midst 
of the darkest night the bright beams that are 
the dawn of a sun of glory that shall know no 
setting. To love the Saviour is to love all that 
the Saviour loves, alike the promise, the precept, 
the prophecy, the doctrine — all are loved because 
Christ is the substance of all, and these all bear 
his name and imprimatur.^' ^^If ye love me, 
keep my commandments.'' 

The Christian trusts in God. " Trust in the 
Lord for ever, for in the Lord Jehovah there is 
everlasting strength." ^^ Without faith it is im- 
possible to please him." By faith the penitent 
finds peace with God : by faith he walks with 
God : by faith he lives in the service of God : by 
faith he overcomes the world : by faith he resists 



296 THE BIBLE CHRISTIAN. 

Satan, and quenches all the fiery darts of the ad- 
versary ; by faith he triumphs over death. The 
Christian without faith is no Christian ; for in the 
highest sense he is a believer, and Christianity 
makes unbelief a sin. Faith is the condition of 
acceptance with God, and of every religious en- 
joyment and blessing. There is no religion 
without faith ; and no retaining of religion without 
faith; and no enjoying of religion without 
faith ; and no religious improvement without 
faith ; and no victory over sin and Satan and the 
world without faith. '' Faith is the link,'' says 
Bridges, '' in the chain of moral causes and effects 
that connects the helplessness of the creature 
with the omnipotence of the Creator, and encou- 
rages the creature to attempt every thing in the 
conscious ability to do nothing.'' Faith invests 
him who exercises it with the glorious attributes 
of God, and he becomes strong, because faith 
connects him with an omnipotent God ; and wise, 
because faith connects him with the Spirit of all 
truth ; and holy, because faith connects him with 
the All-holy. Little faith accomplishes but little, 
but great faith does great things. Eminent saints 
are persons of great faith. No difficulty is too 
great for faith. Mountains cannot stand before 
it. Faith laughs at impossibilities. ^^If thou 



PRACTICAL RELIGION. 297 

canst believe, all things are possible to bini that 

believeth/' "Lord, increase our faith/' The 

Christian denies himself. " If any man will come 

after me, let him deny himself. '^ 

" Brave conquerors ! — for so you are — 
That war against your own affections 
And the huge army of the world's desires." 

Self has always been identified with opposition 
to God and to holiness. It was the hope of ex- 
alting self and gratifying self that led Satan to 
rebel against Grod : it was a similar hope that led 
so many angels to join in that rebellion : it was 
to gratify self that Adam ate of the forbidden 
fruit and fell : it was to please self that man has 
gone to war with his fellow-man : it is to please 
self, and gratify the passions of self, that every 
sin is committed. Self is opposed to God. The 
denial of self is identified with holiness and god- 
liness. The boundless love of God, the sufi*erings 
of Christ, the mission of the Comforter, the min- 
istry of angels, the missionary character of the 
Church, all teach that self must be laid aside, that 
self must be denied. ^' The aid of self-denial will 
be absolutely necessary in bodily gratifications ; 
for as many of the passions arise from the tem- 
perature of the body, all unnecessary sensual en- 
joyments should be avoided with the greatest care.'' 

The Christian examines himself. ^^ Examine 



298 THE BIBLE CHRISTIAN. 

yourselves whether ye be in the faith/' We may 
have lost our first love, may be defective in onr 
experience or practice, may be declining in spirit- 
uality, and yet know it not, because we do not 
examine ourselves. We naturally think too well 
of ourselves, are too lenient towards our own de- 
fects, are too blind to our own faults, and are in 
danger of self-deception. We should examine 
ourselves, therefore. We should examine our- 
selves often and thoroughly — our hearts and our 
lives. This examination should be conducted, 
not by comparing ourselves with others, but by a 
careful comparison with the Bible standard. 

** Let not your eyes the sweets of slumber taste 
Till keen, severe reflections you have passed 
On the day's actions, thrice, from first to last : 
What have I done ? Wherein have I transgressed ? 
What virtue cherished and what vice repressed ? 
And if on search your actions ill you find, 
Let grief — if good, let joy- — possess your mind. 
This do, this think; to this your heart incline : 
This way will lead you to the life diviae." 

The Christian will cultivate a holy watchfvl- 
ness. ^' If a tender and delicate tree flourish, it 
must enjoy the watchful care of the gardener. '' 
The Christian is in an enemy's land, and must 
therefore be always watchful. Satan goeth about, 
seeking whom he may devour. He may come 
suddenly upon us. He may steal upon us un- 



PRACTICAL RELIGION. 299 

awares. He may come as an angel of light. Our 
own hearts are deceitful above all things. The 
influence of associates and of circumstances may 
lead us astray. Opportunities of doing good may 
occur^ and pass unnoticed, or find us unfitted for 
their improvement. Our deeds and our words 
need watching. 

" Up ! 'tis no dreaming time ! awake ! awake ! 
For He who sits on the high Judge's seat 
Doth in his record mark each wasted hour, 
Each idle word. Take heed thy shrinking soul 
Find not their weight too heavy, when it stands 
At that dread bar from whence is no appeal. 
Lo ! while ye trifle, the light sand steals on. 
Leaving the hour-glass empty, and thy life 
Glideth away: — stamp wisdom on its hours." 

A godly conversation is an important duty of 
Christian conduct. A Christian conversation is 
the evidence and result of deep inward piety : 
^^Of the abundance of the heart the mouth 
speaketh.'' It is connected with a holy life : 
^^ an upright walk and a godly conversation.^' It 
has a great influence on others: it is the ^^ grace 
of the lips/' and ^^ ministers grace to the hearers.'' 
It is the mark of heavenly-mindedness, and is 
connected with the hope of salvation : ^^ for our 
conversation is in heaven, from whence also we 
look for the Saviour, the Lord Jesus Christ." It 
will be greatly rewarded : ^^ to him that ordereth his 



300 THE BIBLE CHRISTIAN. 

conversation aright will I show the salvation of 
Grod/' A godly conversation is opposed to idle words, 
to foolish talking and j esting, to backbiting and tale- 
bearing, to slandering, to railing, to brawling, to 
evil-speaking, to speaking evil of those in au- 
thority : '' For he that will love life and see good 
days, let him refrain his tongue from evil, and his 
lips that they speak no guile/' '' Cease that 
chaotic hubbub,'' says Carlyle, '^ wherein thy soul 
runs to waste, to suicidal dislocation and stupor : 
out of silence comes thy strength. ' Speech is 
silvern, silence is golden : speech is human, 
silence is divine.' " ^^ I do not say that in all 
places, and under all circumstances, you should 
say, ^ I am a Christian;' but if you are a child of 
God, or if the love of the Saviour has a place in 
your heart, and nestles there as something dear- 
est and most beloved, it will give a quiet, subdued^ 
and consistent tone to all you say and think and 
do, which will constrain the world to say there is 
an element within you which they do not possess, 
and show itself in your harmonious and consistent 
walk. The opportunity may occur in your con- 
tact with mankind, with the highest and the 
lowest, with the richest and the poorest, when a 
little quiet word maybe dropped, which maybe the 
turning-point of a souFs salvation — when a thought 



PRACTICAL RELIGION. 301 

may be insinuated which shall be a savor of life 
unto life — when a memento may be dropped, 
that shall be a living seed deposited in a pre- 
pared heart, and shall germinate and bring forth 
in some thirty, in some sixty, and in some a 
hundred fold/' Blessed is he who living on earth 
has his conversation in heaven ! He is doubly 
blessed, being a blessing to himself and to others, 
and angels are his companions. *^ Death and life 
are in the power of the tongue. '' ^^ The tongue 
of the wise is health.'' 

The Christian remembers the Sabbath day to 
keep it holy. ^^ The Sabbath was made for man.'' 
It has respect to a necessity of man's constitution. 
As at present constituted, we need rest one day 
in every seven. If we have not this amount of 
rest, the bodily powers become enfeebled and 
suffer — the mind is overtaxed and weakened, and 
the interests of the moral nature are lost sight of 
in the cares of this life. All this has been abund- 
antly demonstrated time and again. The Sab- 
bath is a mercy to man, and was designed for 
man. He needs it. God has reserved it for 
himself, and graciously given it to man for his 
day of rest and worship. This day is to be sa- 
credly observed as a holy day. God has made it 
binding by the solemn enactment of divine law 
26 



302 THE BIBLE CHRISTIAN. 

At the creation he made the law : in the moral 
code of ten commandments he promulgated it : 
in the Jewish theocracy he gave it prominence^ 
and sanctioned it with terrible judgments : in the 
Christian system he reaffirmed it among the laws 
of the moral code : it was explained by Christ, 
rendered more binding and glorious by his chang- 
ing it to the day of his resurrection, as, being 
Lord of the Sabbath, he had all authority to do ; 
and it was observed with all solemnity by the 
apostles and early Christians. The Sabbath is to 
be remembered all through the week, that nothing 
be in a situation, through neglect or otherwise, to 
require labor on the Sabbath, or to prevent our 
observing it properly, and that we may ourselves 
be in a proper frame of mind and outward condi- 
tion to keep it holy to the Lord. The Sabbath 
is to be kept holy : no labor is to be done, save 
works strictly necessary, or of mercy, to those in 
actual distress or danger ; and the day is to be 
spent in the worship of God. It is a fit time for 
the lovely exercises of the Sabbath-school, the 
public worship of God in the great congregation, 
the reading of the Scriptures, the oflferiDg up of 
praise and prayer, the work of holy meditation, 
and the sweet enjoyment of religious conversa- 
tion. '^If thou turn away thy foot from the 



PRACTICAL RELIGION. 303 

Sabbath, from doing thy pleasure on my holy 
day ; and call the Sabbath a delight, the holy of 
the Lord, honorable ; and shalt honor him, not 
doing thine own ways, nor finding thine own 
pleasure, nor speaking thine own words : then 
shalt thou delight thyself in the Lord; and 1 
will cause thee to ride upon the high places of 
the earth, and feed thee with the heritage of 
Jacob thy father ; for the mouth of the Lord hath 
spoken it/^ 



CHAPTEE X. 

THE CHRISTIAN VIRTUES. 

** Count life by virtues — these will last 
When life's lame-footed race is o'er ; 
And these, when earthly joys are past, 
Shall cheer lis on a brighter shore." 

Mrs. S. J. Hale. 

There are several virtues or graces without 
which the Christian character is not complete. 
Much of the loveliness of the Christian character 
is in these virtues. They are indeed graces, 
beautiful ornaments. They are the Christian's 
mark of character, by which he is distinguished 
from others : the ornaments with which he shines 



304 THE BIBLE CHRISTIAN. 

forth as tlie chosen of God, and the child of the 
King Eternal : the media through which he re- 
flects the glory of God : the means by which he 
reproves sin : the voices with which he preaches 
Christ everywhere ; and the mystic charms with 
which he wins souls to God. 

Add to your faith virtue. Virtue, when ap- 
plied to a particular quality or moral excellence, 
signifies moral strength — that quality of mind 
which enables men to encounter danger and diffi- 
culties with firmness, or without fear or depres- 
sion of spirits — moral courage. Courage is a 
virtue of great importance to the Christian. He 
has many duties to perform, many responsibilities 
and great, many dangers around him, many hin- 
drances in his way, and many enemies set against 
him. If he be cowardly and fearful, he can 
neither go forward nor maintain his position. 

** Devote yourself to God, and you will find 
God fights the battles of a -will resigned. 
Love Jesus. Love will no base fear endure : 
Love Jesus ; and of conquest feel secure." 

Have courage to resist temptation, to deny self, 
to forsake sin, to give up worldly fashions, to do 
your duty at all events, fearless of consequences, 
to meet trouble, to brave persecution, to bear re- 
proach, to forgive an injury, to pray for an enemy. 



PRACTICAL RELiaiON. 305 

to reprove a friend, to feed the hungry, to clothe 
the naked, to visit the poor, to attend the sick, to 
encourage the widow and orphan, to entertain 
strangers, to give up the society of the wicked, 
and to win souls to Christ. True it is, 

" The strength of man sinks in the hour of trial: 
But there doth live a Power, that to the battle 
Girdeth the weak." 

Temperance is a virtue not possessed in its full 
sense by many. Temperance is sober-mindedness 
in all things. It has respect to eating. " Strict 
temperance in the use of food is absolutely neces- 
sary in the government of the body. The design 
of food is the preservation of health and strength ; 
and he who takes more than is necessary to pro- 
mote this design is intemperate. We cannot fix 
one standard for all men, either as to the quan- 
tity or quality of food ; but every man who con- 
sults his own constitution, may easily judge what 
is fit for himself.^ ^ Addison says, '' When I be- 
hold a full table set out in all its magnificence, I 
fancy I see gout and stone, cholic, fevers, and 
lethargies, lying in ambuscade among the dishes. '^ 
It has respect to drinhing. In drinking alcoholic 
liquors, regard should be had to the fact that 
they are not designed nor suitable for common 
beverages. The best medical and chemical au- 
26* 



806 THE BIBLE CHRISTIAN. 

thorities say they are not only not necessary, 
but positively injurious to the system when in a 
healthy state. This is as true as any deduction 
of science and experience can be, and is now be- 
yond a question. They should, therefore, be 
taken not otherwise than as a medicine, with all 
due caution and prudence. 

" Thou sparkling bowl ! thou sparkling bowl ! 
Though lips of bards thy brim may press, 
And eyes of beauty o'er thee roll, 

And song and dance thy power confess — 
I will not touch thee ; for there clings 
A scorpion to thy side that stings." 

It has respect to the gratification of the senses 
and passions. The senses and passions are to be 
kept within due bounds. The body is to be kept 
under. It has respect to the pursuits. While 
men should be '^ diligent in business,'^ they 
should not become intemperate in any pursuit. 
Intemperance in any pursuit leads to the neglect 
of other duties, the overtaxing of the powers, the 
forcing of the mind too far in one direction, to 
the neglect of the proper development of all its 
faculties, and running into temptations and snares. 
^^ Young men exhort to be sober-minded.^' 

Patience occupies a prominent position among 
the Christian graces. ^^Let patience have her 
perfect work, that ye may be perfect and entire, 



PRACTICAL RELIGIOiS. 307 

wanting notliing/' Tlie Christian is not gene- 
rally taken up to heaven immediately after eon- 
version. He is left still on earth, sometimes for 
many years, that his religion may be tried and 
proved, that his sanctification may advance, and 
that he may abound in usefulness to others. He 
is left on earth a pilgrim and a stranger and an 
exile and a laborer, and a sufferer amidst enemies 
and dangers and trials, and sorrows and difficul- 
ties and discouragements great and many. If 
he is not careful, therefore, to cultivate a cheer- 
ful and patient spirit, he will grow weary and 
faint, and complain, and wish to die. God knows 
just what is best for us at every moment, and 
loves us so as to send it in such measure and in 
such manner as is best; and he knows just when 
is best for us to die, and how long is best for us 
to live, and will order these things aright. He 
will not send one pain too many, nor allow it to 
remain a moment too long. He will not send 
death a moment too soon, nor a moment too late. 
''Wait upon the Lord, wait I say upon the Lord. 
Wait on the Lord : trust also in him, and he will 
bring it to pass, and he shall bring forth thy 
righteousness as the light, and thy judgment as 
the noonday/' 

Resignation is connected with patience. '' The 



308 THE BIBLE CHRISTIAN. 

soul truly loves the arrangements of God^ what- 
ever they may be. In regard to whatever is 
now, and whatever shall be hereafter, its lan- 
guage is, ^ Thy will be done.' '' No affliction, no 
suffering can come, but as God sends it ; and he 
sends it, when it comes, because it is the best he 
could send under the circumstances. ^^ All things 
work together for good to them that love God.'' 
Some of the sweetest songs which the Christian 
will sing in heaven, next to the song of redeem- 
ing love, will be songs of praise to God for those 
very things that we call afflictions now. Every 
event of providence is a mercy and a blessing to 
the Christian, whether he consider it such or not. 
God is love. Fenelon says, ^^ I glory in my in- 
firmities and the misfortunes of my life, because 
they serve to cure my mistakes concerning the 
world and myself. I ought to think myself 
happy that his merciful afflictions have reduced 
me to extremities ; since therein I shall receive 
of his strength, I shall be hid under his wings, 
and environed with that special protection which 
he extends to his devout children who have no 
dependence but on him." 

*'! praise Thee for sorrow, for sickness, for care — 
For the thorns I have gathered, the anguish I bear — 
For my nights of anxiety, watching, and tears : 
A present of pain, a perspective of fears. 



PRACTICAL RELIGION. 309 

I praise Thee, I bless Thee, my King and my God, 
For the good and the evil Thy hand has bestowed. 
The flowers were sweet, but their fragrance is flown, 
They left me no fruit, they are withered and gone : 
The thorn it is poignant, but precious to me 
As the message of mercy that led me to Thee." 

Humility is one of the fairest of the virtues. 
' Humility may be defined to be/' says Presi- 
dent Edwards, " a habit of mind and heart cor- 
responding to our comparative un worthiness and 
vileness before God, or a sense of our own com- 
parative meanness in his sight, with the disposi- 
tion to a behavior answerable thereto/' Humility 
is opposed to pride, and vanity, and haughtiness, 
and scornfulness, and arrogance, and boasting. 
Humility inclines a person to acknowledge heartily 
and freely his meanness or littleness before God; 
to be distrustful of himself, and to depend only 
on God ; to renounce all the glory of the good he 
has or does, and to give it all to God; to subject 
himself wholly to God. Humility prevents an 
ambitious and aspiring behavior amongst men; 
an ostentatious behavior ; an arrogant and assum- 
ing behavior ; a haughty and scornful behavior ; 
a wilful and stubborn behavior ; a disposition to 
underrate others; a self-justifying behavior. 
"We have no instance,'' says Bethune, '' of great 
faith unaccompanied by great humility." '' Hu- 



310 THE BIBLE CHRISTIAN. 

mility is a most essential and distinguishing trait 
in all true piety. It is the attendant of every 
grace, and in a peculiar manner tends to the 
purity of Christian feeling. It is the ornament 
of the spirit; the source of some of the sweetest 
exercises of Christian experience ; the most ac- 
ceptable sacrifice we can offer to God ; the sub- 
ject of the richest of his promises; the spirit with 
which he will dwell on earth, and which he will 
crown with glory hereafter. ^^ He that is with- 
out humility is without God, for his delight is in 
the lowly, and his blessing is upon the poor in 
spirit. He that is not low in his own estimation 
cannot be high in the favor of God. He that 
exalteth himself in his own eyes, is hateful in 
the sight of God ; but whoso humbleth himself, 
God will exalt him, and lift him up for ever. 
The humble dwell in glory, and are made kings 
and priests unto God for ever, but the proud are 
cast down to hell. Lay thyself at the foot of the 
cross, and dwell beneath its shadow, that thou 
mayst receive a crown of glory, fadeless and 
eternal, and dwell amid the excellent glory for 
ever. Better be humble on earth, and exalted 
for ever, than proud on earth, and condemned 
and miserable through eternity. At his best, 
what is man ? Look at the grave, and answer ! 



PRACTICAL RELIGION. 311 

Look at God, and answer ! Look at eternity, and 
answer ! Look at tlie cross, and answer ! Say, 
thou tempest-tossed and stricken and sorrowing 
one, what is man ? Say, thou dying mortal, bid- 
ding adieu to life, and its scenes and associations, 
what is man ? Say, thou redeemed and blest 
spirit, what is man? Say, thou spirit, withered 
and lost for ever, what is man ? Man at his best 
state is but vanity, and less than vanity. 

MeeJcness forms a part of the cluster of Christ- 
ian virtues. As commonly used, and as we use 
it, it includes and implies gentleness, forbear- 
ance, long-suffering, and forgiveness of injuries. 
^' Blessed are the meek.^' ^^ He will beautify the 
meek with salvation.^' '^ The fruit of the Spirit 
is long-suffering, gentleness, meekness.^' ''How 
often shall my brother trespass against me in a 
day, and I forgive him ? Until seven times ? I 
say not unto thee until s^en times, but until 
seventy times seven.^' '' If ye forgive not men 
their trespasses, neither will your Heavenly Father 
forgive your trespasses.'' "Being reviled, we 
bless J being persecuted, we suffer it ; being de- 
famed, we entreat.'' These are the lessons of 
the Bible, and commended by the example of 
Christ; and of his early disciples, and inspired by 



812 THE BIBLE CHRISTIAN. 

the spirit of our holy religion ; and we have no 
better to give. Our holy Christianity shines out 
never so beautifully as when it exhibits^ in prac- 
tical life, the gentleness and forbearance and 
forgiveness of the gospel. We must exercise a 
strong confidence in the providence of God, and 
his protecting care, for he has said, ^^ Vengeance 
is mine, I will repay.'^ Therefore, if ^^ thine 
enemy hunger, feed him ; if he thirst, give him 
drink; for in so doing thou shalt heap coals of fire 
on his head.'^ Great are the promises of God to 
those who conduct themselves in all meekness 
and gentleness : If ye suffer for righteousness' 
sake, happy are ye, ^^for the Spirit of glory and of 
God resteth upon you.'' " Blessed are ye when 
men shall revile you and persecute you, and say 
all manner of evil against you falsely, for my 
sake. Rejoice, and be exceeding glad, for great 
is your reward in heaven, for so persecuted they 
the prophets which were before you/' 

Charity is the crowning grace. The original 
word should be rendered ^Hove.'' James says, 
" But of what love does the apostle speak ? Evi- 
dently not of the love of God, as the exercises of 
it prove; nor of love to our brethren in Christ 
exclusively, because the acts of it, as described 



PRACTICAL RELIGION. 313 

in the chapter, are as incumbent upon us in re- 
ference to the wicked as to the righteous — it is 
love to all men, whether righteous or wicked, 
friends or foes. It is the same as love to our 
neighbor : it is, in short, that benevolent dis- 
position or kindness which consists in good-will to 
all creatures, and which leads us, as we have oppor- 
tunity, to promote their happiness. God is love, 
and this is his likeness.'' St. Clement, one of 
the early Christian fathers, says, ^' The height to 
which charity leads is inexpressible. Charity 
unites us to God : charity covers the multitude 
of sins : charity endures all things, is long-suffer- 
ing in all things. There is nothing base and 
sordid in charity : charity lifts not itself above 
others ; admits of no divisions ; is not seditious ; 
but does all things in peace and concord. By 
charity were all the elect of God made perfect : 
without it nothing is pleasing and acceptable in 
the sight of God. Through charity did the Lord 
join us to himself; whilst, for the love that he 
bore towards us, our Lord Jesus Christ gave his 
own blood for us by the will of God — his flesh for 
our flesh — his soul for our souls. Ye see, be- 
loved, how great and wonderful a thing charity 
is ; and how that no expressions are sufficient to 
declare its perfection/' ^^Now abideth faith, 
27 



314 THE BIBLE CHRISTIAN, 

hope, charity, these three; but the greatest of 
these is charity/' 

'*Witli such bright guests the Christian mind is stored, 
Pledges of truest knowledge, joy, and peace." 



CHAPTER XI. 

RELATIVE DUTIES — THE CHURCH. 

** I venerate the man whose heart is warm, 
Whose hands are pure, whose doctrines and whose life, 
Coincident, exhibit lucid proof 
That he is honest in the sacred cause." — Cowper. 

We take it for granted that the true Christian 
will at once connect himself with some branch 
of the Church of Christ. There are various 
duties growing out of this relationship, some of 
which we desire to notice. The Christian will 
love his pastor, and conduct himself with the 
utmost respect and kindness towards him, and be 
ever ready to manifest his sympathy for him. 
The pastor is the representative of Jesus Christ, 
who is the great Shepherd of the sheep, and as 
such must have the love and respect of his 
members. The pastor at the call of God leaves 



i 



PRACTICAL RELIGION. 315 

family, and relatives, and friends, and home, and 
houses, and lands, and worldly hopes; encoun- 
ters hardships and labors ; assumes great respon- 
sibilities; and devotes himself and his time for 
the welfare of the people of God. He is with 
them in sickness, comforts them in trouble, weeps 
with them in adversity, rejoices with them in 
prosperity, baptizes their children, marries them, 
stands by them in dying, preaches their funeral 
discourses, and passes in and out before them as 
a ministering angel. He therefore deserves and 
needs all the sympathy and kindness and love 
of his members. Every kind word and deed 
and look is an encouragement to him, and im- 
parts cheerfulness and strength to his heart. 
The true Christian will attend regularly upon the 
ministrations of his pastor. After the pastor 
has sacrificed almost every earthly consideration 
in order to serve his interests — after he has 
studied long and hard in order to supply him 
with suitable instruction, encouragement, and 
warning — after he has struggled hard in prayers 
and tears with God for his blessing upon his 
labors, is it not wrong for him to defeat all and 
discourage his pastor by his absence at the hour 
of worship? The true Christian will cooperate 
with his pastor in his plans and efforts to do 



316 THE BIBLE CHRISTIAN. 

good and advance the interests of the Redeemer's 
kingdom among men. Many a pastor has been 
driven into despair^ coldness, and dulness by 
the indifference of his members to his urgent 
pleadings for cooperation. The Christian will 
pray for his pastor. Paul said, " Brethren, pray 
for us.'^ If Paul needed the prayers of the 
faithful, how much more those pastors who make 
no claim to the extraordinary gifts of the Holy 
Spirit ! Pray for your pastor, and you will become 
interested in him, and God will bless his labors 
to your soul. Cultivate an acquaintance with 
him ; and, above all, avoid a cold or affected be- 
havior towards him. Make him easy in your 
presence, and in your house. Let him under- 
stand fully your religious experience, that he may 
know hj3W to instruct you and preach to you. 
Never listen to or take up vague reports about 
him. Let his character and reputation be sacred 
to you. If any thing appears wrong, tell it to 
him in all meekness and love, and the blessing of 
the Chief Pastor will be with you. The good 
Christian will choose his brethren of the Church 
of Christ as his companions and friends, and will 
cultivate an intimate and abiding affection for 
them. They are his brethren , of the same family, 
the same Father, the same Elder Brother, the 



PRACTICAL RELIGION. 317 

same Comforter^ the same motlier, the same 
journey^ the same trials^ the same enemies, the 
same dangers, the same hopes, the same home. 
In Jesus Christ they are one; in the Church 
they are one ; in the world they are one ; and in 
heaven they will be one for ever. They will 
therefore love one another. David says, ^^ I am a 
companion of them that fear thee, and of them 
that keep thy precepts.^ ^ Christ says, '' This is 
my commandment, that ye love one another.^' 
Eusebius, in his Ecclesiastical History, says that 
when the ^^ beloved disciple,^^ St. John, became 
so old and enfeebled as to be unable to walk to 
the place of worship, or preach when there, he 
was carried and set down, and he every Sabbath 
repeated to them, '^ My little children, love one 
another.^' This command seems to have been 
sanctified doubly, and gloriously honored as the 
one command so prominently before the mind of 
Jesus about the time of his death, so frequently 
urged by his apostles, and so touchingly repeat- 
ed from Sabbath to Sabbath in the assemblies of 
the saints by the beloved disciple and last sur- 
viving apostle of Christ. This love is no mere 
denominational affection, the offspring of bigotry 
and sectarian exclusiveness ; nor is it a love of 
certain persons only, who are Christians. It is 
27* 



318 THE BIBLE CHRISTIAN. 

as broad as the love of Christy and embraces all 
who wear the name of Jesus in their hearts. 
^^Grod forbid that the time should ever come 
when we shall be so cramped by a headless and 
heartless bigotry, destitute alike of thought or 
feeling, that we can see no good beyond our 
narrow domicil, and have no emotions of brother- 
ly kindness for those of another fold/^ The good 
soldier loves his country and his country's cause 
and his country's army, and every soldier who 
belongs to that army, no matter to what divi- 
sion or to what department of the army he is 
attached. The good Christian cannot surely do 
less. 

The Christian will love not in word only, but 
also in deed and in truth. He will seek oppor- 
tunities of befriending in every way those who 
bear his Saviour's name and his Father's image. 
If they be poor, he will help them 3 if naked, 
he will clothe them ; if sick, he will visit them ; 
if in trouble, he will relieve them ; if persecuted, 
he will encourage them ; if in distress, he will 
comfort them ; if defamed, he will defend them ; 
if dying, he will stand beside them; if dead, 
he will bury them; if they leave widows and 
orphans, he will visit and provide for them. 
How shall we feel in that upper world when 



PRACTICAL RELIGION. 319 

Jesus shall mention our feeble acts of kindness 
to liis saints^ and say, ^' Inasmucli as ye did it 
unto one of the least of these my disciples, 
ye did it unto me?^^ What can we do, 
blessed Lord, for thee ? The Christian will give 
liberally and cheerfully and prayerfully to the 
support of the institutions and enterprises of the 
Church. We owe every thing we have, and all 
that we are, to the mercy of Grod. We are his 
stewards, intrusted with health and strength and 
minds to labor for the promotion of his glory 
and the spread of his gospel, and with pro- 
perty to give liberally to his cause. We owe 
every civil and religious and social privilege and 
advantage to the Church of Christ and his 
gospel. But for Christianity, we should be in 
the darkness and barbarism of savage heathenism, 
or under a despotic government, with a million 
of soldiers amongst us to hold fast the chains of 
slavery and oppressive tyranny. Christianity 
confers the greatest of all blessings, and with it 
gives all other blessings; and at the saule time 
it is to the individual the cheapest form of reli- 
gion known amongst men. There can be no 
religion that does not cost something. There is 
not an existing form of religion that is not more 
costly to the individual than Christianity. The 



320 THE BIBLE CHRISTIAN. 

^^ treasury'^ and the " temple^' go together neces- 
sarily. When a man gives himself to Christ, he 
gives his property, his all; and if he in after 
life withholds his money from the cause of 
Christ, he thereby recalls his consecration vows, 
and refuses to carry out his own voluntary and 
solemn engagements with God. What an awful 
thought! No wonder those who are illiberal 
and narrow-hearted towards the cause of Christ, 
are always barren and lukewarm in the service of 
God. God hath said, ^^ With what measure ye 
mete, it shall be measured to you again/' Shall 
the measure of spiritual influences, of divine 
grace, of religious enjoyments and privileges, be 
the same as the measure of our benevolence 
towards the poor and liberality towards the cause 
of Christ? Shall God's liberality towards us be 
m proportion to our liberality to his Church? 
Then many are in a miserable state. It is a 
blessed privilege to give our money to advance 
the cause of Him who gave his life for us. It is 
lending our money to God, whose rate of interest 
is in this life a hundred fold, and in the world to 
come eternal life. It is pouring out water, that is 
gathered up, increased, and poured back in heaven- 
ly streams upon the heart. It is more blessed to 
give than to receive. It blesseth the heart when 



PRACTICAL RELIGION. 321 

we give ; it blessetli those who receive ; and it 
comes back anon to bless the giver again. 

The Christian will employ his time and talents 
to the utmost of his ability, and to the full ex- 
tent of their capacity, in doing good in the 
Church and out of it. ^^The harvest truly is 
plenteous, but the laborers are few.'' Every- 
where around us ^^ the fields are already white 
unto the harvest.'' Thousands, millions are 
dying, rapidly passing to the decisions of the 
judgment-seat of Christ. They are dying at our 
side, from our circles of friendship, in our 
families, all about us. Shall we calmly see them 
die, and put forth no efibrt to save them from 
hell, or cheer them on their way to heaven? 
Shall we look on unmoved and then pass uncon- 
cerned about our business affairs, while our friends 
and neighbors, and the millions of other lands, 
are sinking to hell ? Have we no love to the 
Saviour who died for them ? Have we no sym- 
pathy, no feeling, no pity for them ? Have we 
no prayers to offer up day and night for their 
salvation ? Have we no words to speak to their 
hearts, no simple language of persuasion and 
warning and entreaty and invitation ? Have we 
no story of the cross and its Victim to tell them ? 
Have we no Bible to read to them ? Have we 



dZ:^ THE BIBLE CHRISTIAN. 

no tracts to put into their hands? Have we 
no religious books to give or lend them ? Have 
we no Sabbath-schools where we can labor for 
souls ? Have we no prayer-meetings to which we 
can carry them */ Does not the voice of God cry to 
you, ^' My son, go work to-day in my vineyard?" 
What shall we answer at the judgment? But 
the millennium, when will it come ? Not until 
the members of the Church learn that there is 
work for them to do, that they have their field 
of labor, that they have a sphere of usefulness, as 
well as ministers and missionaries. 

"When shall the voice of singing 
Flow joyfully along, 
When hill and valley ringing, 
Join one triumphant song ?'* 

Never ! never, while Christians are idle in the 
service of God ! True, the work is God's : it 
is the Church's also. God does the work, but 
he works through the Church. God gives the 
plentiful harvest, but not to the idle farmer. 
God gives success to the diligent and industri- 
ous. God has promised to convert the world, 
but he has promised to do it through the Church, 
and the Church is made up of moral agents. 
The Church is the light of the world, and if the 
Church does not let her light shine, the world 



PRACTICAL RELIGION. 328 

has no light. The Church is responsible for the 
effort, the result is with God. The result is 
pledged to the effort. It is for us to work, 
regularly, constantly, everywhere, at all times, 
while life lasts, and for God to give success. If 
the effort be properly made, success will come. 
When the whole Church shall rise up and go to 
work, each in his own place^ according to his 
oion ability^ and with faith in God, the millen- 
nium will come. 

** Then siiall these tidings roll 

The spacious earth around, 
And every tribe and every soul 

Receive the joyful sound. 
Then shall the wanderers meet, 

Who now in darkness rove, 
And gathered round Immanuers feei 

Sing of his saving love.'* 



324 THE BIBLE CHRISTIAN 



CHAPTER XII. 

RELATIVE DUTIES — THE FAMILY. 

"Around each pure domestic shrine 
Bright flowers of Eden bloom and twine : 

Our hearths are altars all ; 
The prayers of hungry souls and poor, 
Like armed angels at the door, 

Our unseen foes appal." Keble. 

Family government is an important duty. It 
cannot easily be over-estimated. It is the first 
and highest of all human governments. God 
has placed it next after his throne. "We believe 
that much of the evil and wide-wasting crime 
with which the world is cursed, may be traced to 
the wretched system of government which ob- 
tains in so large a portion of the families of the 
country; and it is our conviction that a reform, 
to be efficient and extensive, must begin here. 
All schemes for improvement and reformation 
which do not begin here, must succeed very par- 
tially, because they have neglected the founda- 
tion.'' The government of the family should be 
affectionate, but firm. If there is no affection 
manifested by those governing, there may be fear 



PRACTICAL RELIGION. 325 

in the governed, but not love ; and that worst of 
all family evils, the absence of aiBfection, will be 
the result. If there is no firmness in family 
government, if rules and regulations are not ob- 
seiTed, if threatened penalties are not inflicted, 
there is no longer any efficiency in the control of 
the family, and no respect for the authority of 
the governing party. Let there be rules — let 
there be a government ; and let it be administered 
in love, and with firmness. Let the government 
inspire respect and love. In the government of 
the family, all the members should unite each in 
his position and sphere. The husband and wife 
constitute together the head of the family, and 
the husband is the iead of the wife. To Ihem 
together belongs the duty of governing and or- 
dering the whole household. In this work they 
should be united and agreed. When present, 
the husband should take the lead, but with the 
cooperation of the wife ; and in his absence she 
should supply his place. In their government 
no difference of views should be discovered to 
the family. They must love each other ; sym- 
pathize with each other ; confer with each other 
with respect to all their affairs ; and present the 
example of mutual love, agreement, forbearance, 
self-sacrifice for the other's good, and deference 
28 



326 THE BIBLE CHRISTIAN. 

to the other's wishes. The wife must obey the 
husband when his commands are not contrary to 
the law of God. But between husband and wife 
there should be such love and deference to the 
other ^s will as to require nothing that could be 
called obedience. Their conduct should be a 
loving and harmonious cooperation , without a 
jarring note. Each should be next after God in 
the affection of the other, and each should 
studiously strive by all means to please the other. 
Let the husband and the wife be one. God hath 
joined them together. Let them not separate 
themselves in feeling or in conduct. Let them 
manage prudently and industriously, that they 
may enjoy together a comfortable life, while they 
provide for those under their care without injur- 
ing others. They are under the highest obliga- 
tions to provide for the comfort of the family, 
without damaging the comfort of others. Those 
families that live beyond their means are robbing 
other families, without intending any evil it may 
be, and without designing to do wrong it may 
be, but they do it. Years may pass away, pei- 
haps, before it is seen to be so ; but after hard 
strugglings to keep up and go on, a failure comes, 
and a dozen families suffer ; or the head of the 
family keeps up until death removes him, and 



PRACTICAL RELIGION. 327 

then, wlien his affairs are settled up, his property 
does not meet his engagements by half, and many 
suffer in consequence. 

If God has blessed the husband and wife with 
children, precious '' olive-plants round about their 
table/^ their responsibilities are greatly increased. 
^'Children are an heritage of the Lord; and the 
fruit of the womb is his reward.^' They are to 
receive the love of the parents without stint, and 
manifested in all their bearing towards them. 
Whatever pure love requires for them must be 
given. Love requires provision for their com- 
fort in infancy, their discipline, training, correc- 
tion, the development of their bodily powers and 
their mental faculties and their moral characters, 
their fitness for the labors and duties and trials 
of life, for the solemnities of dying, and for the 
glories of heaven. More than this a parent can- 
not do — less than this he dare not do. It is not 
wise for parents to spoil their children with in- 
dulgences, and the gratification of their childish 
notions, and the blind oversight of an ill-directed 
affection. It is not prudent for parents to hoard 
up wealth for their children, to the neglect of 
their minds and hearts. It is not best for parents 
to bring up their children so tenderly and guard- 
edly that they are unfit for bodily labor or suffer- 



328 THE BIBLE CHRISTIAN. 

ingS; and unprepared for the hardships of life. 
It is not right for parents to train up their child- 
ren with high notions^ with proud distinctions, 
and with aristocratic feelings. Children should 
be well trained. Love requires it. God requires it. 
If chastisement is needed, it should be given. 
The bodily powers should be well and carefully 
developed, and the child so brought up as to be 
a man or woman of strength and health, fitted 
for labor and life, and prepared to continue the 
name and family in a healthy and noble race of 
beings. The mind should be carefully trained 
and stored with sound knowledge, and all its 
faculties well and proportionally developed, and 
favored with a liberal education. The heart of 
the child should not, by any means, be left to 
grow up with weeds and thorns and briars, and 
his soul to the evil seductions of Satan; but 
great and prayerful care should be exercised, to 
keep down the weeds, to dig up the thorns, to 
cast out the briars, and to dislodge Satan alto- 
gether from the heart, and to present it an offer- 
ing to God, and train it for immortality. The 
child should at a very early age learn of God, 
the great Creator and Father, the sweet story of 
the Saviour^ s love, the duties of life, and the 
great truths of eternity. Let truth grow up in 



PRACTICAL RELIGION. 329 

the mind and heart of the child — it will some 
day lead him to Christ. Let truth grow up with 
him — it will lead to heaven. Children must re- 
spect and love their parents. The fact that they 
are their parents, apart from every other con- 
sideration, is sufficient to claim their highest 
respect and their warmest love. Nothing can 
release the child from the obligation to respect 
and love his parents ; and no consideration what- 
ever can excuse the want of love and respect for 
them. The child that is wanting in respect and 
love to a parent will never come to honor — the 
curse of God and of humanity rests upon him. 
He bears about him a mark that will brand him 
with disgrace wherever he goes. ^^ Children, 
obey your parents in all things ; for this is well- 
pleasing to the Lord.^^ Jesus Christ was an ex- 
ample for all children. He was subject to his 
parents for thirty years — a subjection of the 
utmost respect and love and obedience. All 
through life he cared for and loved his mother 
with all tenderness after his reputed father was 
dead. In his dying moments, when he hung 
upon the cross with the weight of a guilty world 
resting upon him, he thought of his mother, and 
with nearly his last breath he made provision for 
28* 



330 THE BIBLE CHRISTIAN. 

her comfort after his death. ^^ Son, behold thy 
mother/^ said the dying Redeemer to John. 

If there be servants in the family, they must 
be properly treated — not as brute beasts, but as 
human beings, with kind consideration. Every 
master is under obligation to provide well for the 
health and comfort of his servants, by giving a 
sufficiency of wholesome food, of good clothing, 
and of warm room, and of time for rest and sleep. 
He who does not this much deserves not the 
name of man, and is not worthy of being a mas- 
ter. Kindness should govern every member of 
the family in their conduct towards the servants. 
They are not dogs, nor mere automata without 
feeling; but human beings, capable of appre- 
ciating kindness and exercising gratitude for 
favors. The Sabbath belongs to the servant. 
God has reserved this day for himself, and has 
given it to the servant as his day of rest and re- 
ligious worship. The master has no right to 
command the time of his servant on the Sabbath. 
Grod has expressly said, that on the Sabbath the 
servant shall rest, and do no work. It is as sin- 
ful to require labor of servants on the Sabbath, 
as it is for us to labor on that day. The same 
law prohibits both. 



PRACTICAL RELIGION. 331 

Religious instruction, and provision for re- 
ligious woi-ship, is the duty of the master to tlie 
servant. The time and labor of the servant be- 
long to his master. He cannot, therefore, pro- 
vide the means of religious instruction and wor- 
ship for himself. It cannot be expected that he 
should do it. His master has his services, and 
must therefore make provision for his spiritual 
welfare. It is a duty growing out of his relation 
to his servants. God will hold him to account 
for his neglect of this duty. Let him carefully 
and regularly instruct them in the Scriptures, 
and explain their meaning. Let him build them 
a place of worship, and employ a minister to 
preach the gospel to them ; or, if not able to do 
this of himself, let him unite with other masters 
and do it. 

Servants must respect and obey their masters 
in singleness of heart. '' Exhort servants to be 
obedient unto their own masters, and to please 
them well in all things; not purloining, but 
showing all good fidelity, that they may adorn 
the doctrine of God their Saviour in all things. '^ 
'' Let as many servants as are under the yoke 
count their own masters worthy of all honor, that 
the name of God be not blasphemed.^' '^ What- 
soever ye do, do it heartily as unto the Lord.'' 



832 THE BIBLE CHRISTIAN. 

Intimately connected with these duties is that 
of family religion. The head of every family, 
whether man or woman, or both united, should 
see that this great duty is attended to in the 
family. The Bible should be in every house, 
and in every room. It should be read and ex- 
plained to the whole family. It should particu- 
larly be read in the hearing of every member of 
the family every morning and every night ; and 
every member should unite in fervent prayer to 
Almighty God. A family without prayer ! A 
family on whose doors the blood of sprinkling is 
not found ! A family arising in health and peace 
and safety at morn, and giving no public thanks 
to God I A family retiring to rest at night, and 
offering no prayer to Heaven ! A family with 
children growing up without the instructions of 
religion ! A family with children growing up 
without hearing the prayers of their parents! 
No family altar ! No place where family mercies 
are recognized, and family praise is given ! No 
place where family duties are felt, and family 
prayer for aid is offered up ! No place where 
family responsibilities are told, and prayer is 
made for family grace I No place where family 
cares are made known to God, and family 
blessings are desired! No place where family 



PRACTICAL RELIGION. 333 

afflictions are wept over, and supplication made 
for family strength to bear tliem well ! No place 
where family sins are confessed, and family for- 
giveness asked ! No place which lives as a green 
spot in the memory of children, when far away 
from the home of youth ! No place which throws 
a chain around the heart, and binds that heart to 
God for ever ! No place whose sacred influence 
reaches to the grave and leads the soul to heaven ! 



CHAPTER XIII. 

RELATIVE DUTIES — SOCIETY. 

" Let your light so sMne before men, that they may 
see your good works, and glorify your Father which is 
in heaven." — Jesus Christ. 

The Christian is in daily contact with others, 
and must so walk as to have a good report of them 
that are without. Religion is not to be confined to 
the heart, but exhibited in the outward conduct — 
not to be limited to Sabbaths, and sanctuaries, 
and family altars, but manifested everywhere by 
an upright walk and godly conversation — not to 
be shut up in cloisters, but shown openly before 



o 



34 THE BIBLE CHRISTIAN 



the world. The influence of religion must be 
seen in the street and in the store, in the market 
and in the shop, in the office and on the court- 
green, among friends and with foes, among strangers 
and with acquaintances, when at home and when 
abroad, on the cars and in the boat, at the 
home of a friend and in the public-house. Reli- 
gion should modify and sanctify our conduct 
everywhere and at all times — not with the sad 
and long-faced sanctimoniousness of the whining 
hypocrite, but with the cheerful piety of the 
heavenward pilgrim — not with the light and 
compromitting spirit of the careless professor, but 
with the Christian dignity of the true believer in 
Jesus — not with the gilded and secret dishonesty 
of the vile deceiver, but with the beautiful con- 
sistency of the upright Christian. There are 
certain principles which should regulate every 
man^s conduct towards his fellow-man. 

In all his dealings with others, the Christian 
must be governed by justice and honesty. He 
must '' do justly'^ in all things. Justice has 
respect to the bodies of others. It requires that 
we harm them not, nor cause them to be harmed 
in any manner whatsoever. It has respect to 
their property. It requires that we neither op- 
press, nor defraud, nor cheat, nor overreach, nor 



PRACTICAL RELIGION. 335 

take advantage of them in any way; but that we 
make fair representations and give fair equiva- 
lents in all transactions. It has respect to the 
character and reputation. The good name of 
a man is more valuable than silver and gold. 
He who destroys another's reputation, or injures 
his character, is worse than the man who burns 
his barn or robs him of. his money. The curse 
of God rests upon that man who slanders his 
neighbor. If the vengeance of God ever falls 
upon the head of an offender, it will fall with 
crushing weight upon the head of the slanderer. 
It has respect to obligations. ^^ Pay that thou 
owest.'^ ^* Owe no man any thing, but to love 
one another/^ It has respect to time. Time is 
money. To every industrious and diligent man, 
time is more precious than gold. It is unjust, 
therefore, to overtax the time of others in our 
service, or to rob them of time by a want of 
punctuality on our part. Justice requires us to 
do no injury to any one in any way, but to ^^ do 
unto others as we would that they should do unto 
us.'' The Christian will go farther: he will 
" love mercy.'' It will be his delight to deal not 
only justly but also mercifully towards all men. 
The essential element of true religion is love. The 



336 THE BIBLE CHRISTIAN. 

rule of Cliristian conduct is, ^^As we have oppor- 
tunity, let us do good unto all men, especially to 
them who are of the household of faith/' The 
law of holy example is, "going about doing good/' 
God is love. His tender mercies are over all his 
works. He is merciful to the just and to the 
unjust. He sendeth his rain upon the evil and 
the good. ^^ He fans the cheek of the sailor as 
he blasphemes his name." Jesus came from 
heaven and died for all men. While on earth, he 
went about doing good. The Spirit of God labors 
with untiring effort to win our hearts for God, 
and prepare our souls for heaven. Angels are 
ministering spirits, sent forth to minister for them 
who shall be heirs of salvation. The Christian 
is bound, therefore, by the most sacred obligations, 
to do good as far as he can. He should so live 
as to die lamented. The poor and hungry and 
naked should pause at his grave to weep ; the 
afflicted and suffering and bereaved should go at 
eventide to drop a tear where his body lies : the 
widow and orphan should go on pilgrimage to his 
tomb and lay sweet flowers there : his very enemies 
should bless his memory. Every act of kindness 
and mercy and forgiveness, however small, should 
possess a charm and an attraction for him. 



PRACTICAL RELIGION. 337 

" No radiant pearl wliich crested fortune wears, 
No gem that sparkling hangs from beauty's ears, 
Not the bright stars which night's blue sky adorn, 
Nor rising sun that gilds the vernal morn, 
Shine with such lustre as the tear that breaks 
For others' woe down virtue's lovely cheeks." 

Such goodness is not only lovely — ^it is godlike. 
It blessetli all wlio partake of it^ all wlio see it, 
all that hear of it, and him that doeth it. Mercy 
is laden with blessings. There is something re- 
freshing to see it, something inspiring to hear of 
it, something of grateful joy to receive it, but 
something heavenly to exercise it. 

" It is twice blessed : 



It blesseth him that gives, and him that takes." 

Merciful deeds are cherub spirits that gather 
around us in lifers journey, and, ever smiling and 
ever singing, cheer us on our heavenward way. 
They come as bright-winged angels with joy- 
beaming countenances around our dying couch, 
and bear us company to glory. They entwine 
around our brow a fadeless wreath of immortal 
honor in the heavenly land. They are brilliant 
ornaments that shine for ever. They are stars in 
our crown of glory to be worn through eternity. 
They are more precious than diamonds, and more 
beautiful than flowers, and more valuable than 
gold, and more durable than time. Do good, and 
29 



338 THE BIBLE CHRISTIAN. 

thou shalt be rich. Do good, and thou shalt be 
happy. Do good, and thou shalt have true friends. 
Do good, and thou shalt have fame. Do good, 
and thou shalt live for ever. Do good, and thou 
shalt be like God. Thy good deeds will be so 
many stars in thy sky, and they will shine upon 
thee in thy darkness, and make thy nights to be 
light about thee. They will be so many reflecting 
media pouring full upon thy heart the warm and 
cheering beams of the Sun of righteousness, 
and letting in upon thy soul the glorious light of 
heaven 



CHAPTER XIV. 

RELATIVE DUTIES — CITI2;ENSHIP. 

" When Antigonus and the Achsean States restored 
liberty to the Spartans, they could not enjoy or pre- 
serve it: the spirit of liberty was utterly extinct ; for 
they were a corrupted people. The liberty of Rome 
could not be recovered by the death of Caesar ; for it 
had gone for ever with her virtuous manners." — Tytler, 
in his Universal Histori/. 

The Christian should feel a profound interest 
in the welfare of his country and the prosperity 
of its government^ and do all in his power to pro- 



PRACTICAL RELIGION. 339 

.mote the one and advance the other. Not that 
he should be a noisy partisan, or ambitious of 
public honors. He should be neither. It is 
greatly injurious to the cause of religion for its 
professors to be filled with party spirit, noisy 
about political questions, and contentious about 
matters of civil government. It is not the spirit 
of Christ. The Christian must imitate his Mas- 
ter, who quietly and meekly rendered ^^ unto 
Cassar the things that were Caesar's/' It is not 
for him to seek place and power in the g-overn- 
ment. If, however, in the providence of Grod, 
the people call upon him to serve them in public 
office, and he can conveniently do it, let him do 
it in the fear of Grod, and with an eye single to 
his glory. But let him take care that in pro- 
curing that office he use no improper means, 
nor allow his friends to employ any for him; 
otherwise, the office may be a curse to him, 
and he a curse to the people. ^' The sun 
should sooner turn from his course than'' a Chris- 
tian ^^from the path of honor.'' Should the 
Christian be placed in office and have a place 
among the rulers of the people, let him '^ govern 
in the fear of Grod," ^^ judge righteously," without 
'' respect of persons" and without '' fear of the 
face of man," " defend the poor and fatherless," 



340 THE BIBLE CHRISTIAN 

^^ do justice to the afflicted and needy/^ '^ deliver 
the poor and needy^ and rid them out of the hand 
of the wicked/' ^^ execute righteousness and 
judgment/' ^^ do no violence to the stranger, fa- 
therless, nor the widow/' ^^not drink wine nor 
strong drink/' ^' take no bribes, nor accept any 
present." Such is God's law with respect to 
those who rule. The Christian citizen should 
love his country, keep the ^^ king's command- 
ments," be ^^ subject to the higher powers," not 
'^ resist the power," pay '^ tribute to whom tribute 
is due, honor to whom honor, and custom to 
whom custom/' offer to God ^^supplications, 
prayers, intercessions, and giving of thanks for 
all men, for kings, and for all that are in au- 
thority," and ^^ not curse nor revile the ruler of 
his people." Thus has God marked out our duty 
as citizens. He cannot be a faithful Christian 
who does not make a good citizen. Obey the 
laws of your country : offer up your prayers for 
the divine blessing to rest upon it and its rulers : 
reverence and honor them who are appointed to 
rule over you. There is an evil in this land. It 
is the extent to which party prejudice controls 
the press and the popular expression with respect 
to public officers. Abuse is unsparingly heaped 
upon those who may be called to serve the people 



PRACTICAL RELIGION. 841 

in the offices of civil government. It is wrong. 
It is sinful. ^' Thou shalt not curse nor revile 
the ruler of thy people. '^ Speaking " evil of dig- 
nities'^ is classed in Scripture with great sins. 
Let us beware. Let us cultivate the meekness 
and quietness and gentleness of the Christian 
character. 

Finally, should the civil authority oppose in 
any way the law of God, the Christian citizen 
dare not hesitate to ^^ obey God rather than man.'^ 
All human authority comes from God. When 
that authority opposes him, it can be no longer 
any authority in the matter wherein it opposes 
him. A law contrary to God^s law is therefore 
no law : it is from that fact null and void, and all 
the authority of earth combined cannot make it a 
law. The law of God is the great constitution y 
under which all human authority acts ; and that 
authority can bind the conscience only when it 
acts in accordance with the constitution. Every 
law made by Iiuman authority contrary to the 
law of God is therefore unconstitutional, and bind- 
ing on no one. To determine this, however, tLe 
plain and certain sense of the Bible must be taken, 
and not uncertain inferences and doubtful deduc- 
tions. It is a serious matter to resist the autho- 
rity of civil government, or violate the laws of 
29* 



342 THE BIBLE CHRISTIAN. 

our country, and should never be done, save in a 
plain case, where there can be no doubt about 
the sense of the Bible. Uncertain inferences will 
not answer. The duty to resist must be very 
clear to justify so serious a step. It should never 
be done without the strongest conviction of 
solemn duty to God, and after much earnest 
prayer and careful seeking for light upon the sub- 
ject. There is great need of Christian citizenship 
in every country. Religion is the best safeguard 
of a nation. God will destroy wicked nations as 
well as individuals, and as nations are not known 
as such in eternity, they are punished in this 
world. Remember Sodom and Gomorrah. Re- 
member Egypt. Remember Carthage, and Greece, 
and Rome. When a nation resists all the efforts 
of God to elevate and purify and sanctify it, it 
has filled up the measure of its iniquity, and is 
taken away. When the wicked are many and the 
righteous are few in any nation, the angel of 
destruction pours upon it the vials of God^s wrath, 
and it is destroyed, scattered and peeled by the 
vengeance of God. ^^ Righteousness exalteth a 
nation, but sin is a reproach to any people." 
^' Happy is that people whose God is the Lord.'' 
^* Except the Lord keep the city, the watchman 
waketh but in vain/' God will bear long with 



rUAOTICAL RELIGION. 343 

a nation — will send warning after warning and 
judgment after judgment — will repent of the 
threatened evil if they repent of their sins and 
turn to him with full purpose of heart ; but if 
they continue to provoke his wrath, he will visit 
them in anger and take away their very name 
from the earth. Where is Carthage ? Where 
is Nineveh? Where is Babylon? Where are 
the nations who flourished a thousand years ago ? 
Where are those who held dominion twenty cen- 
turies ago ? The hollow echo of the buried and 
mouldering past answers, Where are they ? 



CHAPTER XV. 

RELATIVE DUTIES — INFERIOR ANIMALS. 

<*The Angel of Mercy stoppeth not to comfort, but 
passeth by on the other side, 
And hath no tear to shed, when a cruel man is 
damned." Tupper. 

That is a most deeply interesting account given 
by Moses in the Book of Genesis of the creation 
of man. God made him last of all his works, as 
his crowning work, the master of his works, and 
the lord of the animal creation. It is said in the 



344 THE BIBLE CHRISTIAN. 

book of Psalms that Grod ^^made him a little 
lower than the angels/' Moses says, "So Grod 
created man in his own image, in the image of 
Grod created he him — male and female created 
he them. And Grod blessed them, and said unto 
them, Be fruitful and multiply and replenish the 
earth, and subdue it ; and have dominion over the 
fish of the sea, and over the fowl of the air, and over 
every living thing that moveth upon the earth/' 
David says, ^^ Thou madest him to have dominion 
over the works of thy hands : thou hast put all 
things under his feet : all sheep and oxen, yea, 
and the beasts of the field, the fowl of the air, 
and the fish of the sea, and whatsoever passeth 
through the paths of the seas.'' Man has thus 
the whole animal creation placed under his 
dominion. He is not, however, without restraints 
upon the exercise of authority over them. Grod 
has placed him under his government, and holds 
him accountable for his conduct to his tribunal. 
He has fixed a day when he will judge the world 
by Jesus Christ, and when every man shall stand 
at his judgment-seat to give an account of him- 
self to God. We may not, therefore, abuse the 
power and dominion that Grod has given us over 
the inferior animals. Of this, our stewardship, 
we must give an account to him, the Judge of 



PRACTICAL RELIGION. 345 

quick and dead. How important; tlien^ that we be 
careful in our treatment of the inferior animals. 
They are dumb and cannot complain^ but God is 
their watchful guardian, and records every act 
of unkindness to them. They are without the 
power to revenge their wrongs ; but God ha^ said, 
^^ Vengeance is mine, I will repay. '^ He will 
not spare the cruel. They can feel. ^^ These 
poor animals just look and tremble, and give forth 
the same indications of suffering, that we do. 
Theirs is the distinct ciy of pain. Theirs is the 
unequivocal physiognomy of pain. They put on 
the same aspect of terror on the demonstrations 
of a menacing blow. They exhibit the same dis- 
tortions of agony after the infliction of it.^' They 
have no reasoning powers by which they can for- 
tify themselves, and draw comfort in their wrongs. 
They have none of the hopes and consolations of 
religion, to give comfort in their sufferings. 
'^ There is but room in their mysterious economy 
for one inmate, and that is, the absorbing sense 
of their own single and concentrated anguish.^' 
They can, perhaps, derive no comfort from the 
sympathy and condolence of others; and if they 
could, there is seldom any to offer them to the in- 
jured animal. Theirs is an unmitigated and an 
unexplored depth and intensity of suffering. 



346 THE BIBLE CHRISTIAN. 

How heartless must be the wretch who can in- 
flict injury upon poor animals ! ^' The righteous 
man regardeth the life of his beast ; but the ten- 
der mercies of the wicked are cruel/' God re- 
quires that the law of kindness and gentleness 
govern us in all our conduct towards the inferior 
animals. '^ Thou shalt not muzzle the ox that 
treadeth out the corn.'' In this God has given 
us an example that we should imitate him, the 
source of all excellence. '' Behold the fowls of 
the air; for they sow not^ neither do they reap^ 
nor gather into barns ; yet your Heavenly Father 
feedeth them." ^^The young lions roar after 
their prey, and seek their meat from God." 
" These all wait upon thee^ that thou mayest give 
them their meat in due season." ^' His tender 
mercies are over all his works." Let us there- 
fore be careful to avoid all kinds of cruelty 
to the inferior animals ; and let us act the part 
of the righteouS; who regardeth the life of his 
beast; and imitate God^ whose tender mercies are 
over all his works. Let love dwell in our hearts 
and reign there. Let mercy shine out in our 
lives. Let pity and compassion always move us. 
And let consistency unite all our acts together as 
a beautiful and harmonious whole. 



PRACTICAL RELIGION.. 347 



CHAPTER XVI. 

CONCLUSION. 

"Hear the conclusion of the whole matter: Fear 
God and keep his commandments ; for this is the whole 
duty of man." — Solomon. 

Dear reader^ we have passed together over the 
ground of religious duty, and now we are about 
to part company. Before we bid you adieu, per- 
mit us to ask, in all kindness and earnestness, 
Are you a Christian ? This is an important mat- 
ter — far more important than any worldly con- 
sideration can be. It is a matter that pertains 
not so much to the body as to the undying soul. 
It is not a matter that pertains so much to this 
life as to the great future beyond it. It is not a 
matter of life and of death merely, but also of 
eternal consequence. It affects you and me for 
ever. There is something startling, there is a 
thrilling interest in that word '^ forever. ^^ It does 
not mean a day, nor a month, nor a year, nor an 
age, nor a million of ages ; but is through endless 
ages still the same ''forever.^' It has no end. 
Ill view of it, time shrinks to an insignificant 



848 THE BIBLE CHRISTIAN. 

point, and human life appears a dream ! how 
infinitely important that our ^^ forever^' be a 
blessed one ! It will matter very little a hundred 
years hence whether we have been rich or poor, 
honored or unknown in this world. But our 
eternal happiness or misery will depend on whe- 
ther we are Christians or sinners here. Heaven 
and hell are now before us which to choose, and 
death closes the time for choosing heaven. 
^^ Whatsoever a man soweth, that shall he also 
reap.'^ " There is no work, nor device, nor wis- 
dom in the grave whither thou goest.'' There is 
then no time to be wasted. Who sports now, 
sports with the grave open to receive him, and 
eternity before him. Death comes we know not 
when. It may be the next year, or to-morrow, 
or to-day. For aught we know, another day may 
introduce us to the society of angels in heaven, 
or the companionship of devils in hell. Fearful 
issue ! We travel in the dark with pitfalls be- 
neath our feet, and we know not at what step we 
shall fall to rise no more. We walk around the 
edge of a frightful precipice, with but one step 
between our path and the awful steep, and how 
soon we may take that step no one can tell. No 
one is expecting death when he makes his appear- 
ance. He enters some secret door, and approaches 



PRACTICAL RELIGION. 349 

when the face is averted, and the first warning is 
the icy touch of his cold hand. if that hand 
were laid upon your heart to-day ^ if that skeleton 
reaper were to appear now^ could you welcome 
him ? Is your heart right with God ? Does 
conscience whisper, All is well ? Does the Bible 
approve your heart and your life ? Does hope 
point with steady finger to the New Jerusalem ? 
Does faith rest upon the cross of Christ, and lay 
hold upon the exceeding great and precious pro- 
mises of Grod, and look for a building of God, an 
house not made with hands, eternal *in the hea- 
vens ? If not, my dear reader, go — ^fly to Jesus 
Christ. His wounds for thee stand open wide 
Haste thee : the storm is gathering, the cloud is 
rising : it grows darker and darker still : the 
thunders begin to roar; the lightning flashes 
above you. Soon that storm will burst upon 
your head. Its darkness turned to the blackness 
of darkness will for ever surround you. Its 
thunderbolts will crush your spirit. Its light- 
nings will scath and peel your heart. And you 
will stand amid that eternal and pitiless storm a 
wretched and ruined spirit, undone for ever. Fly 
then to Jesus. The only leaf of the book of life 
on which your name may be written is not yet 
turned — to-morrow it may be : then haste to 
30 



350 THE BIBLE CHRISTIAN. 

the Saviour noio. God has not yet set his seal 
to the sentence of destiny your conduct has writ- 
ten out for you; and you may change that sen- 
tence before the seal is placed upon it. To-morrov) 
death may come, and God may take the great seal 
of eternity and stamp upon the sentence of damna- 
tion which your own actions have written out against 
your name in eternity, So be it, and so it will be 
for ever, unchanged and unchangeable. Go then 
ftt once to Jesus. Embrace Christianity. Be- 
lieve its truths. Seek a matured religious ex- 
perience. Obey from the heart all its require- 
ments. Live on earth the life of heaven. Walk 
by faith. Live by faith. Live in the Spirit. 
Pray always. Abound in every good word and 
work. Be ready for death. 

Finally, brethren, farewell. Be perfect : be 
of one mind : live in peace ; and the G od of peace 
shall be with you. Amen. 



THE END. 



PUBLICATIONS OF THE M. E. CHURCH, SOUTH. 

SABBATHS WITH MY CLASS. With an Introduction 
on Bible -Class Teaching. ISmo, pp. 123. Price 
30 cents. 

LETTEES TO PARENTS OF SUNDAY-SCHOOL 
CHILDREN. 18mo, pp. 126 Price 30 cents. 

LECTURES TO CHILDREN. 18mo, pp. 138. Price 30 
cents. 

SUNDAY-SCHOOL LECTURES. 18mo, pp. 124, Price 
30 cents. 

SERMONS TO THE YOUNG. 18mo, pp. 139. Price 26 
cents. 

MORAL LESSONS. ISmo, pp. 159. Price 30 cents. 

The foregoing six volumes are written in a style of beau- 
tiful simplicity — their subject-matter is interesting and 
profitable — and they have been carefully revised and 
adapted to Sunday-school and Family Libraries, by the 
Editor. They are neatly printed, on good paper, and 
handsomely bound in gilt muslin. The engravings with 
which they are illustrated are executed in fine style. 

METHODISM; or, Christianity in Earnest. 18mo, pp. 
162. Price 30 cwits. 

SABBATH -SCHOOL OFFERING; or, True Stories and 
Poems. ISmo, pp. 212. Price 35 cents. 

THE DAY-SPRING; or. Light to them that sit in 
Darkness. 18mo, pp. 108. Price 25 cents. 

The foregoing three volumes are interesting little books, 
from the pen of Mrs. M. Martin, of South Carolina. They 
are composed of Sketches, Incidents, Poems, etc., beauti- 
fally illustrated and neatly printed. 



PUBLICATIONS OF THE M. E. CHURCH, SOUTH. 

BAPTISM : A Treatise on the Nature, Perpetuity, Sub- 
jects, Administrator, Mode, and Use of the Initiating 
Ordinance of the Christian Church. With an Appen- 
dix, containing Strictures on Dr. Howell's '* Evils of 
Infant Baptism," Plates illustrating the Primitive 
Mode of Baptism, &c. By Thomas 0. Summers. 12mo, 
pp. 262. 

This book is got up in handsome style, and sold at 65 
cents retail, with the usual discount to wholesale pur- 
chasers. Competent judges — among them the bishops and 
editors of the Church — have spoken of this work in unqua- 
lified terms of approval. Several thousand copies were sold 
very soon after its first issue. Dr. M'Clintock, Ed. Meth. 
Quar. Review, says : " This volume differs from ordinary 
books on the subject, in treating at some length of the 
'Administrator of Baptism,* and of the * Use of Baptism,' — 
points rarely noticed, or, if at all, very inadequately dis- 
cussed, in the current treatises. It differs from them also, 
and very happily, in the clearness of its arrangement, in 
the aptness with which the joints of the discussion fit each 
other, and in the discrimination with which important 
points are brought out strongly, while minor ones are com- 
paratively thrown into abeyance. In an appendix Dr. 
Summers reviews Howell's * Evils of Infant Baptism,' with 
keen discrimination and with some severity. We cordially 
commend this little volume as one of the best summaries 
of Christian doctrine on the subject of baptism that has 
come under our notice." 

CLAIMS OF THE GOSPEL MINISTRY TO A SUPPORT. 
By S. H. Browne. Price 10 cents. 

This is an essay which gained the prize of $200 offered 
oy the Louisiana Conference. 



DEVOTEDNESS TO CHRIST: a Sermon preached in 
McKendree Church, Nashville, Tenn., April 15, 1855, 
in memory of the late Bishop Capers. By Bishop 
Pierce. Price 5 cents. 

An admirable discourse. 



^ 



\ 



n 



I 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: April 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724)779-2111 



